Whats So Special About rla Prabhupda ?

Abbreviations :
Bg Bhagavad - gt As It Is B rmad - Bhgavatam CC r Caitanya - caritmta
p purport +p plus purport

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Whats So Special About rla Prabhupda ?

A Prabhupda Consciousness Resource Book, designed to saturate your soul with hope and happiness and strengthen the faith muscles of your heart.

A small gift of gratitude placed gently into the divinely graceful, soft & loving hands of my eternal friend, guide & master, His Divine Grace A.C. Bhaktivedanta Swami Prabhupda

R GuRu PRAmA
o ajna-timirndhasya jnjana-alkay cakur unmilita yena tasmai r-gurave nama I offer my respectful obeisances unto my spiritual master who, with the torchlight of knowledge, has opened my eyes, which were blinded by the darkness of ignorance.

R RPA PRAmA
r-caitanya-mano-bha sthpita yena bh-tale svaya rpa kad mahya dadti sva-padntikam When will rla Rpa Gosvm Prabhupda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

mAGALCARAA
vande ha r-guro r-yuta-pada-kamala r-gurn vaiav ca r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam sdvaita svadhta parijana-sahita ka-caitanya-deva r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit ca I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiavas and unto the six Gosvms, including rla Rpa Gosvm, r Santana Gosvm, Raghuntha dsa Gosvm, Jva Gosvm, and their associates. I offer my respectful obeisances unto r Advaita crya Prabhu, r Nitynanda Prabhu, r Caitanya Mahprabhu, and all His devotees, headed by rvsa hkura. I then offer my respectful obeisances unto the lotus feet of Lord Ka, rmat Rdhr, and all the gops, headed by Lalit and Vikh. nama o viu-pdya ka-prehya bh-tale rmate bhaktivednta-svmin iti nmine I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swm Prabhupda, who is very dear to Lord Ka having taken shelter at His lotus feet.

namas te srasvate deve gaura-vn-pracrie nirviea-nyavdi-pctya-dea-trie Our respectful obeisances are unto you, O spiritual master, servant of Sarasvat Gosvm. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism. nama o viu-pdya ka-prehya bh-tale rmate bhaktisiddhnta-sarasvatti nmine I offer my respectful obeisances unto His Divine Grace Bhaktisiddhnta Sarasvat, who is very dear to Lord Ka having taken shelter at His lotus feet. r-vrabhnav-dev-dayitya kpbdhaye ka-sambandha-vijna-dyine prabhave nama I offer my respectful obeisances to r Varabhnav-dev-dayita dsa, who is favored by rmat Rdhrn and who is an ocean of transcendental mercy and the deliverer of the science of Ka. mdhuryojjvala-premhya-r-rpnuga-bhaktidar-gaura-karu-akti-vigrahya namo stu te I offer my respectful obeisances unto you, the personified energy of r Caitanyas mercy, who deliver devotional service which is enriched with conjugal love of Rdh and Ka, coming exactly in the line of revelation of rla Rpa Gosvm. namas te gaura-v-r-mrtaye dna-trie rpnuga-viruddhpasiddhnta-dhvnta-hrie I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliver of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by rla Rpa Gosvm. namo-gaura-kiorya skd-vairgya-mrtaye vipralambha-rasmbhode pdmbujya te nama I offer my respectful obeisances unto Gaurakiora dsa Bbj Mahrja, who is renunciation personified. He is always merged in feelings of separation and love for Ka.

namo bhaktivinodya sac-cid-nanda-nmine gaura-akti-svarpya rpnuga-varya te I offer my respectful obeisances unto Saccidnanda Bhaktivinoda, who is a transcendental energy of r Caitanya Mahprabhu. He is a strict follower of the Gosvms, headed by rla Rpa Gosvm. gaurvirbhva-bhmes tva nirde saj-jana-priya vaiava-srvabhauma r-jagannthya te nama I offer my respectful obeisances to Jaganntha dsa Bbji Mahrja, who is respected by the entire Vaiava community and who discovered the place where Lord Caitanya appeared. r-rpa r santana bhaa-raghunth r-jva gopla-bhaa dsa-raghunth All glories to r Rpa Gosvm, Santana Gosvm, Raghuntha Bhaa Gosvm, r Jva Gosvm, Gopla Bhaa Gosvm, and Raghuntha dsa Gosvm. ei chay gosir kori caraa vandan jh hoite bighna-n abha-pra I offer my obeisances to the feet of these six Gosvms. By offering them my obeisances all obstacles to devotion are destroyed and all spiritual desires are fulfilled. r caitanya-mano-bham sthpita yena bh-tale svaya rpa kad mahya dadti sva-padntikam When will rla Rpa Gosvm Prabhupda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet? vch-kalpatarubhya ca kp-sindhubhya eva ca patitn pvanebhyo vaiavebhyo namo nama I offer my respectful obeisances unto all the Vaiava devotees of the Lord. they are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.

R GAuRGA PRAmA
namo mah-vadnyya ka-prema-pradya te kya ka-caitanya-nmne gaura-tvie nama O most munificent incarnation! You are Ka Himself appearing as r Ka Caitanya Mahprabhu. You have assumed the golden colour of rmat Rdhr, and You are widely distributing pure love of Ka. We offer our respectful obeisances unto You.

R PACA-TATTvA PRAmA
paca-tattvtmaka ka bhakta-rpa-svarpakam bhaktvatra bhaktkhya nammi bhakta-aktikam I offer my obeisances unto the Supreme Lord, Ka, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.

R KA PRAmA
he ka karu-sindho dna-bandho jagat-pate gopea gopik-knta rdh-knta namo stu te O my dear Ka, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of gops, especially Rdhr. I offer my respectful obeisances unto You.

R RdH PRAmA
tapta-kcana-gaurgi rdhe vndvanevari vabhnu-sute dev pranammi hari-priye I offer my respects to Rdhr, whose bodily complexion is like molten gold and who is the Queen of Vndvana. She is the daughter of King Vabhnu, and very dear to Lord Ka.

SAmBAndHdHidEvA PRAmA
jayat suratau pagor mama manda-mater gat mat-sarvasva-padmbhojau rdh-madana-mohanau Glory to the all-merciful Rdh and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.

ABHidHEydHidEvA PRAmA
dvyad-vndraya-kalpa-drumdha rmad-ratngra-sihsana-sthau rmad-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi In a temple of jewels in Vndvana, underneath a desire tree, r r RdhGovinda, served by Their most confidential associates sit upon an effulgent throne. I offer my humble obeisances unto Them.

PRAyOJAndHidEvA PRAmA
rmn rsa-rasrambh va-vaa-taa-sthita karan veu-svanair gopr gopntha riye stu na rla Gopntha, who originated the transcendental mellow of the rsa dance, stands on the shore at Vavaa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

PACA-TATTvA mAH-mAnTRA (jaya) r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda HARE KA mAH-mAnTRA

Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare

Magalcaraa Chapter 1: A Glimpse into the Heart of rla Prabhupdas mood and mission -------1

(a) My Spiritual Master Is Always with Me------------------------------------- 1 (b) The Nature of Real Association ---------------------------------------------- 2 (c) I Did Not Go to America Empty-handed ---------------------------------- 3 (d) Whoever Follows Will Have the Legacy ------------------------------------ 4 (e) r Viraha Aaka (Published 1959) ------------------------------------------ 5 (f) I Made a Cry of Grief (Vysa-pj Offering, 1961) ---------------------- 13 (g) Prayer to the Lotus Feet of Ka (1965) ----------------------------------- 19 (h) Mrkine Bhgavata-dharma (1965)
Original ----------------------------------------------------------------------------------- 22 Excerpts and Commentary by Girirja Mahrja ------------------------------- 26

Chapter 2: Guru-parampar its A Heart-to-Heart Connection -------------------------- 31 (a) The Sweetness of Remembering rla Prabhupda ---------------------- 31 (b) The Sweetness of Praying to rla Prabhupda ---------------------------- 35 (c) The Sweetness of Confiding in rla Prabhupda ------------------------- 39 (d) The Poignant Sweetness of Remembering rla Prabhupda ---------- 42 (e) rla Prabhupda's Devotees Remember Him ---------------------------- 48 (f) rla Prabhupda's Devotees Appreciate Him ---------------------------- 65 (g) The Poignant Sweetness of Remembering Prabhupdas Devotees : A Tribute to Yamun Dev Ds---------------------------------------------- 95 Chapter 3: Whats So Special About rla Prabhupda ? -------------------------------------- 99 (a) He Fulfilled the Predictions of stra, r Caitanya Mahprabhu and Our cryas -----------------------------------------------(b) Hes a Superbly Qualified Founder-crya -------------------------------(c) Hes Our Primary ik Guru ------------------------------------------------(d) Hes an Empowered Servant of r Nitynanda Rmas Marketplace of the Holy Name -------------------------------------------99 104 106 108

(e) He Gave Us Everything When He Gave Us the Holy Name ---------A Letter from rla Bhaktisiddhnta Sarasvat hkura---------------------The Way to Prema: Always Chant Hare Ka ------------------------------(f) Hes Kas Own Man --------------------------------------------------------(g) Hes the Greatest Revolutionary --------------------------------------------(h) He Gave Us the Goloka Express --------------------------------------------(i) His Unparalleled Achievements ---------------------------------------------Chapter 4:

109 110 111 112 117 120 121

Bhagavad-gt As It Is meditations on rla Prabhupda ----------------- 123 (a) A Ka Conscious Person ----------------------------------------------------(b) Servant, Not Master ------------------------------------------------------------(c) Transcendentally Situated ----------------------------------------------------(d) Free from Material Perplexities ---------------------------------------------(e) A Person Acting in Ka Consciousness ----------------------------------(f) So Very, Very Dear to Ka -------------------------------------------------(g) A Mahtm -----------------------------------------------------------------------(h) A Realized Master in Transcendental Knowledge ----------------------(i) Endowed with Divine Nature ------------------------------------------------Chapter 5: rla Prabhupda Said : ----------------------------------------------------------------- 143 (a) Please Chant and Be Happy --------------------------------------------------- 143 (b) Please Read My Books ---------------------------------------------------------- 166 (c) This Hearing Process Is Very Important ------------------------------------- 169 Do I Have a Hearing Problem ? ------------------------------------------------------ 171 To Hear, Or Not To Hear The Choice, And The Result Is Mine!---------- 172 What Kind of Listener Am I? ------------------------------------------------------- 174 (d) Please Follow the Four Regs. -------------------------------------------------- 175 (e) Prasdam Means Protection ---------------------------------------------------- 178 (f) Please Conceive and Raise Your Children Very, Very Carefully in Ka Consciousness --------------------------------------------------------- 180 rla Prabhupda Remembers His Own Childhood ----------------------------- 190 A Glimpse into rla Prabhupdas Very Human and Caring Nature ------- 195 (g) Please Dont Be a Blind Follower --------------------------------------------- 198 (h) Please Understand and Live the Guru-disciple Culture ----------------- 213 (i) Man Proposes, God Disposes ------------------------------------------------- 221 (j) Remember Me Equals Always Chant Hare Ka ----------------- 223 123 124 125 126 127 128 129 130 136

(k) In This Age, Chanting Hare Ka Is More Important than Varrama-dharma------------------------------------------------------------(l) You Can Renounce Renunciation -------------------------------------------(m)Bhagavad-gt As It Is Can Give You Goloka Vndvana ------------(n) This Devotional Service Is Just Like a Seed -------------------------------(o) I Have Given a Bona Fide Process to Go Back to Godhead ---------Chapter 6:

225 227 229 231 232

5ealing With Lifes Challenges -------------------------------------------------------- 235 (a) ignorance is not Bliss ----------------------------------------------------------- 235 (b) Prevention is Better than Cure ---------------------------------------------- 238 (c) dealing with Excess Baggage------------------------------------------------- 243 (d) Beware of the mad Elephant -------------------------------------------------- 261 (e) Beware of the mad Elephant and His Family and Friends ------------- 275 (1) Irreligion ----------------------------------------------------------------------------- 276
(2) Vaiava Apardha ---------------------------------------------------------------- 279 (3) Nma Apardha -------------------------------------------------------------------- 287
First Offense ---------------------------------------------------------------------------The Critic Takes the Karma ----------------------------------------------------Bhajana-llas : Hari he! -------------------------------------------------------Vaiava-mahim-----------------------------------------------------------------Ei-bra Karu Kara Vaiava Gosi ----------------------------------------r Vaiava araa --------------------------------------------------------------Second Offense ------------------------------------------------------------------------Third Offense --------------------------------------------------------------------------Fourth Offense ------------------------------------------------------------------------ri Caitanya Mahprabhus Instructions on rmad-Bhgavatam -----The Essence of rmad-Bhgavatam -------------------------------------------Glorification of rmad-Bhgavatam ------------------------------------------Fifth Offense ---------------------------------------------------------------------------Harinma, Tuw Aneka Svarpa ----------------------------------------------Jaya Jaya Harinma --------------------------------------------------------------Doyla Niti Caitanya Bole ----------------------------------------------------Rdh-Ka Bol -----------------------------------------------------------------Kabe Habe Bolo -----------------------------------------------------------------Sixth Offense --------------------------------------------------------------------------Seventh Offense ----------------------------------------------------------------------Eighth Offense ------------------------------------------------------------------------Ninth Offense -------------------------------------------------------------------------Tenth Offense -------------------------------------------------------------------------It is Also an Offense to Chant Inattentively ------------------------------------The Mentality Needed to Overcome Inattentive Chanting -----------------The Characteristics of a Chanter Free from Nma Apardha -------------293 295 298 299 300 301 304 304 310 311 314 316 317 317 318 319 320 320 322 322 325 326 326 328 329 329

Inspirational and Practical Help to Improve Your Chanting ---------------Oh Nma, You Are Everything ! ---------------------------------------------Accessing Nma's ATM --------------------------------------------------------r Caitanya Mahprabhu Shares a Secret ---------------------------------Mahprabhus Transformational Therapy ---------------------------------Prayer Power ----------------------------------------------------------------------Helpful Prayers -------------------------------------------------------------------Creating a Favorable Culture for Chanting the Holy Name -----------(4) Dhma Apardha -----------------------------------------------------------------------(5) Sev Apardha ----------------------------------------------------------------------------

330 330 331 332 334 336 338 339

341 361

(6) Prkta sahajiy Mentality ------------------------------------------------------- 369 The Mood, Mentality and Activities of the Prkta sahajiy --------------- 369 One Hundred Warnings ! ----------------------------------------------------- 373

(f) Lets Take a Reality Check ----------------------------------------------------- 389 (1) Who Am I ?------------------------------------------------------------------- 390 (2) Am I Mr. or Ms. Perfect ? ------------------------------------------------ 391 (3) What Kind of Disciple Am I ? ------------------------------------------- 392 (4) A Modes and Me Reality Check ------------------------------------- 393 (5) Why Am I Miserable ? ---------------------------------------------------- 399 (6) Am I a Pious Demon, or Am I a Devotee ? -------------------------- 400 (7) Are There Any Demons Sitting in My Heart?----------------------- 402 (8) Am I Above the Clouds ? -------------------------------------------------- 405 (9) Have I Finished My Heart Cleaning ? --------------------------------- 406 (10) Have I Attained the Stage of Nmbhsa Chanting ? -------------- 407 (11) Am I an Advanced Devotee ? -------------------------------------------- 408 (12) Have I Attained Bhva-bhakti ? ---------------------------------------- 409 (13) Am I an Authentic Ka Consciousness Leader ? ----------------- 410 (14) Am I Missing A Golden Opportunity ? -------------------------------- 412 (15) Have I Received the Causeless Mercy of Mahprabhu? ------------ 413 (g) Grandmas Home Remedies: 25 Active Meditations to Help Us Deal with the Nitty-gritty Challenges of Life ---------------------------------------------------------------(1) rla Prabhupda Had a Shadow --------------------------------------(2) The Mystical Genie -------------------------------------------------------(3) The Dancing Caterpillar -------------------------------------------------(4) Boat in the Water, Not Water in the Boat ---------------------------(5) Take My Shoes! ------------------------------------------------------------(6) You Too Can Become Beautiful ---------------------------------------(7) The Naked Truth ----------------------------------------------------------(8) Three Circles of Vision ---------------------------------------------------(9) Should I Forgive Him ? ----------------------------------------------------

415 417 417 418 419 420 421 422 423 423

(10) Is It Growing ? --------------------------------------------------------------- 424 (11) Ka Is Time ---------------------------------------------------------------- 425 (12) Attendance at a Dogs Funeral ------------------------------------------ 425 (13) The Snake that Didnt Bite ----------------------------------------------- 426 (14) When Three Is Not a Crowd --------------------------------------------- 427 (15) Who Needs an Instruction Manual ? ----------------------------------- 428 (16) Learning to Use a Toothbrush ------------------------------------------- 429 (17) High Fences Make Good Neighbors ------------------------------------ 430 (18) Why Cant You Do It ? Its Such a Simple Thing! ------------------- 432 (19) Iron in Fire ------------------------------------------------------------------- 433 (20) Please Ask the Gardener -------------------------------------------------- 434 (21) Kas Polishing His Gems ---------------------------------------------- 436 (22) Institution is Not a Bad or Nasty Word ----------------------------- 437 (23) Doctor, I Have a Problem ------------------------------------------------- 441 (24) Nothing in This Place Is Perfect ------------------------------------------ 442 (25) Please Keep the Doors Open ! ------------------------------------------- 444 Chapter 7: Cultivating my Heart for Ka -------------------------------------------------------- 447 (a) Setting the Scene ------------------------------------------------------------------ 447 (1) r Ka Caitanya Rdh Ka Nahi Anya --------------------------- 447 (2) Oh Nma, You Are Everything! ------------------------------------------ 448 (3) Ohe! Vaiava hkura ----------------------------------------------------- 449 (4) r Guru-vandan ------------------------------------------------------------- 450 (5) Mana ik -------------------------------------------------------------------- 451 (6) Svaraa r -gaura mahim ------------------------------------------ 452 (7) Svaraa r gaura pda padme prrthan -------------------- 453 (8) r r a gosvmy aaka -------------------------------------------- 454 (9) Nma sakrtana ----------------------------------------------------------- 457 (b) Prayers to the Personification of Sambandha, Abhidheya and Prayojaa ---------------------------------------------------------------------------- 459 (1) r Madana Gopladevaka ------------------------------------------ 460 (2) r Govindadevaka ------------------------------------------------------- 463 (3) r Gopnthadevaka --------------------------------------------------- 466 (c) nectar Bits and Pieces -----------------------------------------------------------(1) r Nmaka ---------------------------------------------------------------(2) rla Haridsa hkuras Prayers to r Caitanya Mahprabhu ---(3) The Ultimate Mana ik ----------------------------------------------469 469 471 472

(4) Twelve Names of the Moonlike Nitynanda --------------------------- 473 (5) Twelve Names of Lord Caitanya ------------------------------------------ 474 (6) r Caitanya Mahprabhus All-Merciful Lotus Feet ----------------- 475 (7) Be Merciful, Lord Gauranga ----------------------------------------------- 478 (8) The Moonlight of Bliss ----------------------------------------------------- 479 (9) Prayers of Names of Bliss --------------------------------------------------- 480 (10) Guru - pj -------------------------------------------------------------------- 482 (11) Rdh prama ------------------------------------------------------------- 483 (12) A Meditation on Ka in Vndvana ----------------------------------- 485 (13) Stimulants for Awakening Attachment to Ka in Vraja ---------- 488 (14) r Yugala Kioraka --------------------------------------------------- 490 (15) r Yugalaka -------------------------------------------------------------- 493 (d) A Transformational Trio -------------------------------------------------------(1) r r ikaka ------------------------------------------------------------(2) r Upademta ------------------------------------------------------------(3) r Mana ik ------------------------------------------------------------495 495 497 501

(e) monologues of Love ------------------------------------------------------------- 505 (1) Yaoda -------------------------------------------------------------------------- 506 (2) Draw the Line ----------------------------------------------------------------- 507 (3) A Cow -------------------------------------------------------------------------- 509 (4) Little Ka Blesses the Fruit Vendor ---------------------------------- 511 (5) A Bumblebee ------------------------------------------------------------------ 512 (6) The Story of a Simple Smvartaka Cloud ------------------------------- 513 (7) Following In The Footsteps of the Vraja Vss ------------------------- 514 (8) Govardhana Ll --------------------------------------------------------------- 516 (f) r Bhakti rasyana -------------------------------------------------------------- 518 (g) Learning to Take Full Shelter of Ka ------------------------------------- 537 An Active Contemplation ------------------------------------------------------- 568 (h) A Holistic Program for Cultivating Ka Bhakti ------------------------ 570 Cultivating Ka Consciousness: A Practical Art ------------------------------- 577 Chapter 8: Whats most Special About rla Prabhupda? ------------------------------------ 579 (a) messages of Love ------------------------------------------------------------------ 581 (1) I Am Yours! -------------------------------------------------------------------- 581 (2) Im Giving You the Master Key --------------------------------------------- 581

(3) A Young Lovers Handbook ------------------------------------------------- 582 (4) The Sweetness of Servitude ------------------------------------------------- 585 (5) My Guru Mahrja Said: ----------------------------------------------------- 587 (6) Please Become an Expert Gardener --------------------------------------- 589 (7) Iron and Gold ----------------------------------------------------------------- 590 (8) Controlled by Her Love ---------------------------------------------------- 592 (9) A Lost Lovers Guide Book ----------------------------------------------- 592 (10)A Lovers Journey ------------------------------------------------------------ 594 (11) What Is the Essence of rmadBhgavatam ? ----------------------- 598 (12) Prasda Means Nectar ------------------------------------------------------ 600 (13) Only Devotees Know ------------------------------------------------------- 601 (14) Just Like an Artistic Painter ---------------------------------------------- 602 (15) The Concern of the Compassionate Part One -------------------------------------------------------------------- 603 Part Two -------------------------------------------------------------------- 604 (16) My Disease Is that I Cannot Complete My Rounds ----------------- 605 (17) Your Body Is My Property ------------------------------------------------ 606 (18) The Ornament of a Devotee ---------------------------------------------- 608 (19) Loves Discretion ------------------------------------------------------------ 609 (20) Attracted By Love ----------------------------------------------------------- 610 (21) The Humility of Love ------------------------------------------------------- 610 (22) A Renunciates Love ------------------------------------------------------- 611 (23) This Stone is Ka ---------------------------------------------------------- 612 (24) A Very Confidential Message --------------------------------------------- 613 (b) Expressions of Love ------------------------------------------------------------- 615 (1) Plunderers of the Storehouse of Love ---------------------------------- 615 (2) Loves Gardener ------------------------------------------------------------- 615 (3) Meditations on Mdhavendra Pur Chapter One ------------------------------------------------------------------ 617 Chapter Two ------------------------------------------------------------------- 619 Chapter Three ---------------------------------------------------------------- 620 Chapter Four ------------------------------------------------------------------ 622 (4) When Good Qualities Are Faults --------------------------------------- 623 (5) A Human Chain of Love -------------------------------------------------- 625 (6) Simple for the Simple -------------------------------------------------------- 626 (7) Bewildered by Love Chapter One ------------------------------------------------------------------ 627 Chapter Two ------------------------------------------------------------------ 628 Chapter Three ---------------------------------------------------------------- 629 Chapter Four ------------------------------------------------------------------ 630 Chapter Five ------------------------------------------------------------------ 631

(8) I Cooked and He Ate -------------------------------------------------------- 632 (9) A Transmission of Love ----------------------------------------------------- 634 (10) Love Me, Love My Dog ------------------------------------------------------ 637 (11) A Transcendental Trade ----------------------------------------------------- 640 (12) I Am an Offender ------------------------------------------------------------- 641 (13) How Did He Understand My Heart? ------------------------------------ 643 (14) A Description of Love ------------------------------------------------------ 644 (15) A Drama of Love ------------------------------------------------------------- 646 (16) Love Knows No Impediments --------------------------------------------- 648 (17) A Lovers Journey ----------------------------------------------------------- 649 (18) The Subtleties of Love ------------------------------------------------------ 650 (19) I Pray for Her Eagerness ---------------------------------------------------- 653 (20) You Are the Most Munificent! ------------------------------------------- 654 (21) A Lovers Request ------------------------------------------------------------ 654 (22) The Anger of Love Chapter One ------------------------------------------------------------------- 657 Chapter Two ------------------------------------------------------------------- 660 (23) Ill Go to Hell to Serve You! ---------------------------------------------- 661 (24) The Yog of My Mind --------------------------------------------------------- 662 (25) True Love Knows No Separation ----------------------------------------- 663 (26) Love Travels Freely --------------------------------------------------------- 666 (c) meditations on Ka The Supreme Object of Love ------------------ 667 (1) That Place Called Kaloka ----------------------------------------------- 667 (2) Ka Is All-attractive ------------------------------------------------------- 668 (3) Kas Qualities Are Unlimited ----------------------------------------- 670 (4) Rdhs Qualities Are Also Unlimited --------------------------------- 671 (5) The Sweetness of Ka ---------------------------------------------------- 672 (6) My Uncontrolled Senses --------------------------------------------------- 672 (7) A Meditation on Kma-gyatr ------------------------------------------- 673 (8) The Nectarean Sounds of Ka ----------------------------------------- 675 (9) A Meditation on Kas Lips -------------------------------------------- 676 (10) A Meditation on Kas Flute ------------------------------------------- 677 (11) Another Meditation on Kas Flute ---------------------------------- 679 (12) Love Knows No Secrets ---------------------------------------------------- 679 (13) The Selflessness of Her Love----------------------------------------------- 680 (14) An Ocean of Love ----------------------------------------------------------- 682 (15) A Garden of Love ----------------------------------------------------------- 684 (16) Have You Seen Ka Coming This Way? ---------------------------- 686 (17) Where Is Krsna? -------------------------------------------------------------- 688 (18) Where Shall I Go to Find Ka? ---------------------------------------- 692 (19) My Life Is Useless ------------------------------------------------------------ 693 (20) My Dear Reader ------------------------------------------------------------- 694

understanding rla Prabhupdas mood

my Spiritual master is Always with me

Bhakti Caru Swami: When Prabhupda first went to Mypura with his American disciples, they drove straight to our ISKCON land there without stopping at the Gaudiya Math, Caitanya Math, or Bhaktisiddhnta Sarasvat hkuras Samdhi. Some of Prabhupdas god-brothers commented, He didnt even stop at his spiritual masters Samdhi. When Prabhupda was told that they were speaking like that he commented, Do they think that I am ever separated from my spiritual master, even for a moment? My spiritual master is always with me. That is how a disciple should be conscious of his spiritual master. The spiritual master is the external manifestation of the Supersoul. When a devotee attains perfection, he always considers his spiritual master to be present with him by his words of instruction. rla Prabhupda felt that his spiritual master, rla Bhaktisiddhnta Sarasvat hkura, was always seeing his activities and was guiding him within his heart by his words. Similarly, the more we become Ka conscious, the more we make spiritual advancement, the more we will hear rla Prabhupdas guidance. The benefit of being in ISKCON is that everywhere we can feel rla Prabhupdas presence. We can see Prabhupda in the temples he established or inspired, in the Deity worship he guided, in his books, or in his followers. Everything has come from rla Prabhupdas instructions and personal example, and thats what is protecting us from the onslaughts of illusion and is pushing us towards our ultimate destination, Kas lotus feet.

He lives forever by his divine instructions, and the follower lives with him.
_ rla Prabhupdas rmad - Bhgavatam dedication to rla Bhaktisiddhnta Sarasvat hkura.
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understanding rla Prabhupdas mood

The nature of Real Association

There are two conceptions of presencethe physical conception and the vibrational conception. The physical conception is temporary, whereas the vibrational conception is eternal. When we enjoy or relish the vibration of Kas teachings in Bhagavadgt, or when we chant Hare Ka, we should know that by those vibrations He is immediately present. He is absolute, and because of this His vibration is just as important as His physical presence. When we feel separation from Ka or the spiritual master, we should just try to remember their words of instructions, and we will no longer feel that separation. Such association with Ka and the spiritual master should be association by vibration, not physical presence. That is real association. We put so much stress on seeing, but when Ka was present on this earth, so many people saw Him and did not realize that He is God; so what is the advantage of seeing? By seeing Ka, we will not understand Him, but by listening carefully to His teachings, we can come to the platform of understanding. We can touch Ka immediately by sound vibration; therefore we should give more stress to the sound vibration of Ka and of the spiritual masterthen well feel happy and wont feel separation.
Elevation to Ka Consciousness

understanding rla Prabhupdas mood

i did not Go to America Empty-Handed

rla Prabhupda, during Krtika in 1972, while sitting in your room you stated, So, I came here, and eventually, by Kas arrangement, stayed at this most sanctified place, Rdh Dmodara. It was here that I began writing. I thought, it may be published, or it may not be publishedthat does not matter. I will write for purification, thats all. Actually, it was my Guru Mahrja speaking through me. But I was not very expert at writing, as he was. Oh, he was a most erudite man, most refined and expert, a gentleman, a Vaikuha man. Because I had never written before, there were so many grammatical discrepancies, yet I had to write. The subject matter was so important, so urgent. So I wrote those first three volumes of rmad-Bhgavatam, the First Canto. All of our philosophy, everything you need to know, is in those first three volumes. By Kas grace, I managed to collect money to get them printed, and I took them with me on the boat to New York. I did not go to America empty-handed. I went with the complete philosophy of Caitanya Mahprabhu, written in these rooms, inspired by the Gosvms. Thats what is pushing this Ka Consciousness movement. If I have been successful, its because I have delivered my Guru Mahrjas message intact, without change or deletion. That is parampar. The bona fide guru is like the postman delivering a message. He doesnt open the mail and write his own opinion. You may like the message or not, take it up or not1 have done my duty. I have delivered it. And it all began here. Therefore these Rdh Dmodara rooms are the hub of the wheel of the spiritual universe.
Excerpt from vndvana days by Hayagrva Prabhu
3

understanding rla Prabhupdas mood

Whoever Follows Will Have the Legacy

Bhakti Caru Swami: Just a few days before rla Prabhupda left the planet, two prominent Indian gentlemen came to see him. One was rman Nryaa, the Governor of Madras, and the other was his brother-in-law, Rma Ka Bajaj, a big industrialist. At one point, they said that they wanted to discuss something with rla Prabhupda privately, and Prabhupda asked us to leave the room. We left the room, although we didnt want to, but while leaving I pressed the recording button on the tape recorder. These two men asked Prabhupda, Who will continue your legacy after you leave the planet? Who will become your successor? Prabhupda said, I am giving the legacy to all my disciples, all my followers, and whoever follows will have the legacy. Then those two realized that the tape recorder was on and they asked Prabhupda if they could switch it off. After that I dont think they had any serious discussion. rla Prabhupda made it clear that whoever follows him has his legacy*. Prabhupda didnt want to appoint a successor as such. To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed. The Ka consciousness movement is being propagated according to this principle.....
CC di 12.8p

Legacy - A precious treasure, or wealth, bequeathed by an ancestor or predecessor. rla Prabhupda left us so many precious treasures.
4

r viraha Aaka
Cutting through the web of illusion, The overflowing ocean of mercy r Nitynanda Rma Ordained that the flood of love of God bestowed by Him be distributed throughout the world. Unfortunately, those persons to whom the noble responsibility was given to spread this divine God-consciousness Were tragically stricken by the disease of caste-consciousness, And in their hands which were always busy performing formal ritualistic ceremonies, the exalted title Goswm became merely another family surname, And the channel of divine current became blocked. Therefore you personally came, 0 beloved master rla Prabhupda, To demolish the dam of My And re-release the eager floodtide of prem-bhakti. By your potency The divine tidal wave of Mahprabhus all-encompassing grace once again inundated the entire world, Falling upon even such wretched and fallen souls as myself. Taking the order of Lord Caitanya as your very lifes breath, You sent your dedicated servitors door to door to deliver the whole of humankind. Under your infallible direction the message of Godhead was preached From the shorefronts of the ocean to the peaks of the Himlayas. But now you, who suffered so upon seeing the suffering of misguided humanity, are gone, And the world once again appears dark and empty. O rla Prabhupda, I am feeling lost and alone in your absence on this day upon which you departed from our vision.

r viraha Aaka (v1)

by rla Prabhupda 5

The intense eagerness to benefit all humankind which was felt by r Advaita carya and which thus brought Lord r Gaurga into this world Was similarly felt by rla Bhaktivinoda hkura And therefore, 0 beloved master rla Prabhupda, You who are the most intimate associate of that beautiful golden Lord graciously made your divine advent as well. A human birth in the land of India is intended to be utilized for the purpose of becoming perfect in God-realization And then compassionately sharing that realization with others. Revealing Indias spiritual glories you preached this Mahamantra for the illumination of the Earths ten directions. In your absence, however, the world has once again become plunged into darkness, And the flowing current from your ocean of mercy has again been stopped. Devoid of your ambrosial dispensation of r Caitanyas message, Confusion reigns in human society, And all the Vaiavas are feeling the pangs of separation from your lotus feet. The jvas have reshackled themselves with the heavy chains of ignorance and delusion, And as they swim about in the vast ocean of material existence in a frenzied attempt to reach the shore of peace, ...they perish. This lance of misery pierces my heart as it similarly afflicted you, rla Prabhupda, who suffered so upon seeing the suffering of the misguided humanity. I am indeed feeling lost and alone on this day upon which you departed from our vision.

r viraha Aaka (v2)

by rla Prabhupda 6

Your lotus lips continuously ushered forth the sweetest nectar in the form of your instructions regarding the Holy Name of Lord Ka. You made the path of spiritual progress so easy and delightful to follow with your teaching that Utility is the Principle That anything useful and practical could be constructively engaged in the service of the Lord without personal attachment, And that the sincere practice of such devotional service with a genuine spirit of detachment Could transform every house into a mandira and every common household into a holy saga. You lovingly cautioned that the transcendental activities of the Supreme Lord should never be imitated even within ones mind. You nectarized the ears of all persons, Filling their hearts with sublime attachment to singing, dancing, and worshipping the Lord in accordance with the standards established by the previous caryas. You magnanimously offered everyone the divine qualifications to distribute the pure Holy Name for the deliverance of the whole world. But alas, in your absence, Nescience has now once again stealthily crept onto the scene, Creating a most disturbing complication: Those who are conspicuously unqualified have taken to the practice of performing solitary bhajana In strict accordance with the dictates of their own minds and exclusive devotion to their own impassioned senses. Garbed in fraudulent attire and lavishly adorned with feigned emotions, Such persons have, by their selfish strategy, woefully left their blemishing effect upon the body of society. O rla Prabhupda, You suffered much upon seeing the regrettable plight of misguided humanity. I am feeling especially lost and alone in separation from your lotus feet on this day of your departure from our vision. r viraha Aaka (v3) by rla Prabhupda 7

Lord Kas associates in Vraja have real life, And therefore they are preaching. Persons interested in genuine wealth and perfection will doubtlessly find all such things in your words. The chanting of the Lords Holy Name is the greatest of all religions. By preaching this message and thereby preserving this eternal truth, You, O beloved Gurudeva, have attained the greatest eternal fame. One who rejects this truth regarding Harinma-sakrtana will find truth nowhere throughout the three worlds; And one who accepts the Holy Name from your divine lips Becomes qualified to make disciples throughout the three worlds and rescue all such conditioned souls from their suffering condition. But in your absence, rla Prabhupda, The resolute determination explained by rla Vivantha Cakravart hkura has become broken by the forces of darkness, And those who were not fixed in devotional service have divided your holy Gauya Mission into many separated branches. It appears that the essence of your teachings Did not enter very deeply into their ears, And that the tigress of desire for material prestige has regrettably claimed a great many victims. Indeed, I am wondering where I, too, will receive the strength To remain steady in my bhajana in separation from your lotus feet. O rla Prabhupda, The depth of your compassion was such that the suffering of the misguided humanity was a cause of much suffering for you; And I am acutely feeling lost and alone on this day of your departure from our vision.

r viraha Aaka (v4)

by rla Prabhupda 8

Persons afflicted by the jaundice of ignorance cannot taste the ambrosial sweetness of the heart-transforming names of Hare, Ka, and Rma, And therefore they do not chant the holy Mahmantra, Whose thirty-two syllables are like resplendent pearl-like droplets which constitute the elixir of immortality, The very medicine for curing the disease of such persons. One of your closest disciples whose cup you lovingly filled to the brim with the deathless nectar of your instructions has ungratefully thrown away that chalice, And his regrettable preference for infectious poison has resulted in an epidemic of sahajiyism. It seems that the prize valiantly acquired by the triumphant lion has at present been unscrupulously stolen by a jackal. The oppressive forces of nescience have reduced everyone to tears, And it appears that each of the young lions is again becoming a mouse. O rla Prabhupda, Where are your pure teachings to be found at this dark hour? Standing as we are on the shore of the ocean of spiritual devastation, Only your lifesaving glance of causeless mercy can save us from certain death. Only by your infallible grace can we perceive a way to somehow retrace our steps: To return to a life of divine remembrance of the Holy Name in great happiness And implicit faith in your Vaikuha message. 0 blessed master, please awaken some good intelligence in this insignificant servant of yours, Increasing the fullness of his faith in your sublime message day by day. You compassionately took the suffering of misguided humanity upon your own holy head, And I am feeling severe pangs of separation from your lotus feet on this day upon which you disappeared from our vision.

r viraha Aaka (v5)

by rla Prabhupda 9

Let there be congregational singing and dancing in praise of the Supreme Lord among the association of the Lords devotees. Where can one find such sweetness and magnanimity as could be compared with Mahprabhus method of attaining spiritual perfection? If we could but perform Harinma-sakrtana with complete faith in the words of the spiritual master, Genuine love of Godhead would make its divine appearance. Without true love of God, Our intellects are merely intricate networks of delusion. Because no one has obtained that prem-bhakti, A great catastrophe has resulted: The Vaiavas have given up preaching in favor of solitary worship, And a vast and perilous jungle of impersonalism has grown tall and spread over the surface of the world. Because so many devotees have given up their devotional service, The name Patita-pvana, Savior of the fallen, Has itself fallen into disrepute. O rla Prabhupda, What are we to do at this most inauspicious time? The beautiful garden of Ka-bhakti which you personally planted and tended with your own lotus-like hands Has apparently been looted and destroyed. Please awaken some good intelligence in this insignificant servant of yours, Increasing the fullness of his faith in your sublime teachings day by day. You compassionately considered the suffering of misguided humanity to be your own, And I am indeed feeling afflicted by pangs of separation from your lotus feet on this day of your disappearance from our vision.

r viraha Aaka (v6)

by rla Prabhupda 10

O beloved master, r Ka Caitanya is the very personification of compassion, And you are the very personification of His message That the chanting of the Holy Name is the singular infallible means of crossing the turbulent ocean of material existence And entering a life of joyous self-dedication in the service of the Divine Couple. Lord Gaurahari made the entire world the recipient of His causeless grace, And you are vigorously distributing that grace to every town and village of the world. You personally traveled all over India, Even in the South And you sent your devotees to save the inhabitants of the Western countries as well from their moth-like rush headlong into the flames of self-destruction. Mahprabhu employed many clever tricks to engage the conditioned souls in devotional service, And you were expert at understanding all these things and following closely in His holy footsteps. You understood exactly what was required to be preached in perfect accordance with time, place, circumstance, and audience: And although the leaders of the sheep-like masses devout in their worship of the idol of mongrelized logic could not understand; Though the blind lawyers, though having eyes, could not see; And though the many nonsensical groups of deviators and imitators could not appreciate, The intelligent section of society Could understand the impeccable purity of your teachings, Clearly see the utter selflessness of your motives, And earnestly appreciate your inexhaustible efforts to defeat all elements which were opposed to the Absolute Truth. O rla Prabhupda, You accepted much suffering on your own account in order to relieve the suffering of humanity at large, And I am indeed feeling pangs of separation from your lotus feet on this day of your disappearance from our vision.

r viraha Aaka (v7)

by rla Prabhupda 11

Adored master, You patiently reminded all of your disciples time and time again that devotional service to Lord Caitanya is not performed exclusively in solitude. You took great care to painstakingly explain to all of us That just as the Lord out of His causeless mercy preached everywhere and delivered Jagi and Mdhi, So does the exact same preaching work need to be continued in the present day. The world has now become filled with countless Jagis and Mdhis, And it is clear to all that the only means for their salvation is the path shown by Caitanya-Niti. If you were to come again at this time, rla Prabhupda, and personally reestablish the proper understanding of all these things in all the ten directions The joy of the people would know no bounds. Hearing the deeply resonant sound of your voice loudly proclaiming the victory of Mahprabhus mission, The demons and atheists would flee, And the thirsty living entities would drink the divine nectar-message of Lord Gaurga to their complete fulfillment. The whole world would once again be set aright. Whereas in your absence, nothing of value is to be found anywhere. Brokenhearted, this Abhay makes his cry of appeal, O Gurudeva, in the bitter throes of separation from your lotus feet. You compassionately felt the suffering of the jvas to be your own, And I am indeed feeling lost and alone on this day of your disappearance from our vision.

r viraha Aaka (v8)

by rla Prabhupda 12

i made A Cry Of Grief

First vaiiya 1. On this day, O my master, I made a cry of grief; I was not able to tolerate the absence of my guru. 2. On this auspicious day I have come with this offering just to worship you, remembering your lotus feet. 3. r Caitanya Mahprabhu's judgment is that renunciation is most important. Not only that, but such knowledge of renunciation must be delivered to every conditioned being. 4. The beginner in devotional service has no ability to solve this dilemma, but you are a mah-Bhgavata, you have given us direction. 5. One bewildered by ignorance, what kind of renunciate can he be? He will only be a "phalgu-vairgi"; renouncing externally. 6. Renunciation is actually the result of real spiritual emotion. Without such feeling it is simply known as "show bottle". 7. But there is another "show bottle" for the purpose of preaching. That is the Lord's sannysa by which the Myvds are defeated. 8. Lord Caitanya's philosophy is beyond varrama; it is Bhgavata dharma, for putting an end to all cheating processes of religion. 9. Performing dry renunciation, there can be no real preaching. Therefore "yukta vairgya" is given as the highest essential understanding. 10. "That sannysa which I have given you" is for preaching in devotion. The faithless sense enjoyers are unable to understand this. Second vaiiya 11. Generally the sannyss renounce everything and go and stay in the mountain caves, but you, O master, keep your sannyss in mansions of marble. 12. To see a sense enjoyer is just like drinking poison, but you, O my master, go far and near, even abroad, to give them your darana. 13

13. Mlecchas and Yavanas are forbidden to enter the Hindu temples, but you my Lord, make them chairmen and sit them in the assembly of devotees. 14. Hindus are not allowed to cross the ocean, but you send your devotees overseas to preach. 15. In the cities of Kali-Yuga the instructions of the bona fide spiritual preceptors are forbidden. Still you remain there in any way possible. 16. The devotees want to hide in a secluded place to perform their bhajana. You, however, do not accept this in your judgment. 17. Whenever there is an increase in population, there in that place preaching work is to be found. 18. In London you want a student hostel. You explain that it must be very firstclass. 19. In the land of barbarians a student hostel for preaching Hari-katha! Who can understand the significance of these things? 20. To resolve all the apparently contradictory statements is not the play of some incompetent fool. Third vaiiya 21. If everyone simply sat down together and considered these things, what nice preaching there could be. 22. What is your order also, that everyone, coming together, should merge in your message and preach it to the world. 23. If everyone just initiates then there will only be a contradictory result. As long as it goes on, there will be only failure. 24. Now even, my God brothers, you return here to the order of our master, and together we engage in his pj. 25. But simply a festival of flowers and fruits does not constitute worship. The one who serves the message of the guru really worships him. 26. The service of the message is the real meaning of the Vedas. Don't be proud, brothers, Come back to this.

14

27. To Kalidas Nag (a learned man who was defeated by rla Sarasvat hkura and later became his disciple), our master said in public forum one day. 28. That Kali's mission was to kill the entire world while the essential meaning of Lord Caitanya's message was kept locked up in a cage. 29. O shame! My dear brothers aren't you embarrassed? In the manner of businessmen you increase your disciples. 30. Our master said to preach. Let the neophytes stay in the temples and ring the bells. Fourth vaiiya 31. All these things are not our spiritual master's preaching methods. These are all the things done by the caste Goswms. 32. But just take a look at the terrible situation that has arisen. everyone has become a sense enjoyer and has given up preaching. 33. In the temples they have also begun to lock the doors. Preach this Bhgavata dharma, don't hesitate. 34. Within this world there is another world, whose sound is the unequaled penetrating force. 35. The preaching that "the mullah [Muslim priest] only goes as far as the mosque and no further" should be put to an end today. 36. From the seas, across the earth, penetrate the universal shell, come together and preach this Ka consciousness. 37. Then our master's service will be in proper order. Make you promise today, Give up all your politics and diplomacy. 38. Everyone come together on this very day and make your valued comment. The five of you get together and decide what should be done. 39. You have become renouncers, brothers, so renounce everything. But if you also renounce the order of the spiritual master, then what kind of renunciation is that? 40. The one who renounces the guru's order [guru tyg] and the one who tries to enjoy the assets of his spiritual master [guru-bhog] are two kinds of useless persons. First become a servant of your spiritual master [guru-sev] and then you will understand things clearly. 15

Fifth vaiiya 41. If there is only one Supreme Lord, then a true sadhu, if his faith increases, he gives up the desire for profit, distinction and adoration in the material world. 42. Your gold, brother, is the father of sense gratification. This meaningful statement was spoken by rla Prabhupda himself. 43. Give up your wealth for preaching. Sit down together and make some special judgment. 44. The Supreme Lord Himself says that everything is Mine. Don't protest. Just unite and preach. 45. rla Prabhupda gave this final message himself. Take great care to follow that completely in all respects. 46. Otherwise your sannysa will be wasted and useless. O saintly ones, be careful; afterwards you will regret. 47. So what is the difficulty for all of us to come together in this way and why do all these things even have to be said to you? 48. Give up your stubbornness, there is no time. Come all my brothers on this auspicious holy occasion and unite. Sixth vaiiya 49. When will that day come when there will be a temple established in every house in every corner of the world? 50. When the big court judge will be a Gaudiya Vaiava with tilaka beautifully decorating his forehead. 51. A Vaiava winning votes will be elected president of the land and preaching will spread everywhere. 52. The demons simply plunder the Lord's wealth. The hapless populace cry "Hai Hai" in distress. 53. The demons want so many plans just to cheat the people. They sell wheat flour at 32 rupees a mound. 54. Will opening a factory fill a hungry man's belly? Being oppressed by starvation they will eat grass and mango pits. 16

55. Wearing a two paisa string a man is called a brhmaa. Wearing a saffron cloth he has become a sannys. 56. The householders beg from the sannyss, and why not? The sannyss have tens of millions of rupees in the bank. 57. As the days pass, the influence of Kali Yuga increases and the poor are crying in distress. 58. Ten thousand cows are killed daily and the nations expert leaders are all eating untouchable foodstuffs. 59. People of muddy intelligence increase day by day. A man and his wife separate on a mere word. 60. Everyone has become a witch by the influence of this age. Everyone is unhappy due to the absence of the mercy of the Vaiavas. Seventh vaiiya 61. The Vaiavas are famous as "para dukha dukhi." This fame will increase as the preaching increases. 62. If eternally pure devotional service to Ka is awakened in everyone, then Kali will flee, screaming of his own accord. 63. "Praninan upakaraya", do work for the benefit of all living beings. This is Mahprabhu's teachings. This is the storehouse of happiness in this life and the next. 64. So much work has fallen into your hands, so gather together and do it. 65. Vsudeva Daa said to the Lord, paying his obeisances, save all the living beings in the material world. 66. Give all their sins and suffering to me, who am the lowest of all. In this way all the suffering and miseries of the fallen will end. 67. He was the best of Vaiavas, para dukha dukhi. He knows that there is not real happiness in gratifying the senses. 68. And what kind of mercy can the non-Vaiavas give? They simply make offenses by their Daridra Nryaa philosophy.

17

69. The mercy of the Vaiavas is scientific and authorized, without their mercy this world is simply insurmountable my. 70. If there is a kingdom of Viu and Vaiavas on the surface of the earth, then the world will be happy. So say all the great sages and ris. Eighth vaiiya 71. Why is everyone crying for Rma-rjya? The only way it can be had is if there is a Viu centered kingdom. 72. Lord Ka enthroned King Yudhihira; then the whole world was rich and fortunate due to the qualities of a Vaiava. 73. The streams, rivers, trees and fields and mountains, all full of fruits and flowers. The milk laden cows were floating in abundant milk. 74. The birds, beasts and lower creatures were all non-envious. Material life in the Vaiava kingdom was regulated and perfect. 75. All immersed in bliss, singing the glories of Hari. The hearts of the Vaiavas dance in ecstasy to see this. 76. The entire world is filled with the use of material objects, without a trace of devotion to the Lord. 77. Still they are searching after peace. Preach Ka consciousness; fulfill their desires. 78. Today my brothers, get to this task. Save the battered souls by your preaching. 79. rla Prabhupda, please be merciful today. This time have compassion. You are not a conditioned soul of this material world. 80. Whatever independence we have, let it be cast to the waters. The lowly Abhay offers this presentation today. A Vysa-pj offering of prayers glorifying the special characteristics of rla Bhaktisiddnta Sarasvat hkura. Presented on the commemoration of his appearance by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda at the Rdh-Dmodara temple, Vndvana, India, in 1961.

18

Prayer to the Lotus Feet of Ka

by His Divine Grace A.C. Bhaktivedanta Swami Prabhupda on board the ship Jaladuta, September 13, 1965 ka taba puya habe bhi e-puya koribe jabe rdhr khus habe dhruva ati boli tom ti I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Ka only when rmat Rdhr becomes pleased with you. (refrain) r-siddhnta sarasvat ac-suta priya ati ka-sebya jra tula ni sei se mohnta-guru jagater madhe uru ka-bhakti dey hi hi r rmad Bhaktisiddhnta Sarasvat hkura, who is very dear to Lord Gaurga, the son of mother ac, is unparalleled in his service to the Supreme Lord r Ka. He is that great saintly spiritual master who bestows intense devotion to Ka at different places throughout the world. (1) tra icch balavn pctyete hn hn hoy jte gaurger nm pthivte nagardi samudra nada nad sakalei loy ka nm By his strong desire, the holy name of Lord Gaurga will spread throughout all the countries of the Western world. In all the cities, towns, and villages on the earth, from all the oceans, seas, rivers, and streams, everyone will chant the holy name of Ka. (2) thale nanda hoy tabe hoy digvijay caitanyer kp atiay my dua jata dukh jagate sabi sukh vaiaver icch pra hoy As the vast mercy of r Caitanya Mahprabhu conquers all directions, a flood of transcendental ecstasy will certainly cover the land. When all the sinful, miserable living entities become happy, the Vaiavas' desire is then fulfilled. (3) 19

se krja je koribre j jadi dilo more jogya nahi an dna hna ti se tomra kp mgitechi anurp ji numi sabr prava Although my Guru Mahrja ordered me to accomplish this mission, I am not worthy or fit to do it. I am very fallen and insignificant. Therefore, O Lord, now I am begging for Your mercy so that I may become worthy, for You are the wisest and most experienced of all. (4) tomra se akti pele guru-sebya bastu mile jvana srthak jadi hoy sei se sev pile thale sukh hale taba saga bhgyate miloy If You bestow Your power, by serving the spiritual master one attains the Absolute Truth-one's life becomes successful. If that service is obtained, then one becomes happy and gets Your association due to good fortune. (5) eva jana nipatita prabhavhikpe kmbhikmam anu ya prapatan prasagt ktvtmast surari bhagavan ghta so 'ha katha nu visje tava bhtya-sevm My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Nrada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service? (Prahlda Mahrja to Lord Nsihadeva, B 7.9.28). (6) tumi mor cira sth bhuliy myr lthi khiychi janma-janmntare ji puna e sujoga jadi hoy jogjoga tabe pri tuhe milibre O Lord Ka, You are my eternal companion. Forgetting You, I have suffered the kicks of my birth after birth. If today the chance to meet You occurs again, then I will surely be able to rejoin You. (7) tomra milane bhi br se sukha pi gocrane ghuri din bhor kata bane chuchui bane khi lupui sei din kabe habe mor 20

O dear friend, in Your company I will experience great joy once again. In the early morning I will wander about the cowherd pastures and fields. Running and frolicking in the many forests of Vraja, I will roll on the ground in spiritual ecstasy. Oh when will that day be mine? (8) ji se subidhne tomra smaraa bhelo baro kilm ti mi tomra nitya-dsa ti kori eta a tumi bin anya gati ni Today that remembrance of You came to me in a very nice way. Because I have a great longing I called to You. I am Your eternal servant and therefore I desire Your association so much. O Lord Ka, except for You there is no other means of success. (9)

21

mrkine Bhgavata-dharma
Preaching Bhgavata-dharma in America by His Divine Grace A.C. Bhaktivedanta Swami Prabhupda baro-kp kaile ka adhamer prati ki lgiynile heth koro ebe gati My dear Lord Ka, You are so kind upon this useless soul, but I do not know why You have brought me here. Now You can do whatever You like with me. (1) che kichu krja taba ei anumne nahe keno niben ei ugra-sthne But I guess You have some business here, otherwise why would You bring me to this terrible place? (2) rajas tamo gue er sabi cchanna vsudeb-kath ruci nahe se prasanna Most of the population here is covered by the material modes of ignorance and passion. Absorbed in material life, they think themselves very happy and satisfied, and therefore they have no taste for the transcendental message of Vsudeva. I do not know how they will be able to understand it. (3) tabe jadi taba kp hoy ahaituk sakal-i sambhava hoy tumi se kautuk But I know Your causeless mercy can make everything possible because You are the most expert mystic. (4) ki bhve bujhle tr bujhe sei rasa eta kp koro prabhu kori nija-baa How will they understand the mellows of devotional service? O Lord, I am simply praying for Your mercy so that I will be able to convince them about Your message. (5) tomra icchya saba hoy my-baa tomra icchya na myr paraa

22

All living entities have come under the control of the illusory energy by Your will, and therefore, if You like, by Your will they can also be released from the clutches of illusion. (6) taba icch hoy jadi tdera uddhr bujhibe nicai tabe kath se tomr I wish that You may deliver them. Therefore if You so desire their deliverance, then only will they be able to understand Your message. (7) bhgavater kath se taba avatr dhra haiy une jadi kne br br The words of rmad-Bhgavatam are Your incarnation, and if a sober person repeatedly receives it with submissive aural reception, then he will be able to understand Your message. (8) It is said in the rmad-Bhgavatam (1.2.17-21): rnvat sva-kath ka punya-ravaa-krtana hdy anta-stho hy abhadri vidhunoti suht satm naa-pryev abhadreu nitya bhgavata-sevay Bhgavatay uttama-loke bhaktir bhavati naihik tad rajas-tamo-bhv kma-lobhdaya ca ye ceta etair anviddha sthita sattve prasdati eva prasanna-manaso bhagavad-bhakti-yogata Bhgavata-tattva-vijna mukta-sagasya jyate bhidyate hdaya-granthi chidyante sarva-saay kyante csya karmi da evtmanvare r Ka, the Personality of Godhead, who is the Paramtm [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. By regular attendance in classes on the Bhgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear 23

from the heart. Then the devotee is established in goodness, and he becomes completely happy. Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master. (9) rajas tamo hate tabe pibe nistr hdayer abhadra sab ghucibe thr He will become liberated from the influence of the modes of ignorance and passion and thus all inauspicious things accumulated in the core of the heart will disappear. (10) ki ko're bujhbo kath baro sei chi khudra mi dna hna kono akti nhi How will I make them understand this message of Ka consciousness? I am very unfortunate, unqualified and the most fallen. Therefore I am seeking Your benediction so that I can convince them, for I am powerless to do so on my own. (11) athaca enecho prabhu kath bolibre je tomr icch prabhu koro ei bre Somehow or other, O Lord, You have brought me here to speak about You. Now, my Lord, it is up to You to make me a success or failure as You like. (12) akhila jagat-guru! bacana se mr alakta koribr khamat tomr O spiritual master of all the worlds! I can simply repeat Your message, so if You like You can make my power of speaking suitable for their understanding. (13) taba kp ha'le mor kath uddha habe uniy sabra oka dukha je ghucibe Only by Your causeless mercy will my words become pure. I am sure that when this transcendental message penetrates their hearts they will certainly feel engladdened and thus become liberated from all unhappy conditions of life. (14) niycho jadi prabhu mre ncte nco nco prabhu nco se-mate khera puttali jath nco se-mate 24

O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as You like. (15) bhakti ni beda ni nme khub daro "bhaktivednta" nm ebe srthak koro I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Ka. I have been designated as Bhaktivednta, and now, if You like, You can fulfill the real purport of Bhaktivednta. (16) Signedthe most unfortunate, insignificant beggar A.C. Bhaktivedanta Swami, on board the ship Jaladuta, Commonwealth Pier, Boston, Massachusetts, U.S.A. dated 17th of September, 1965

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A PRAyER OF FAiTH
rajas tamo gue er sabi cchanna bsudeb-kath ruci nahe se prasanna Most of the population here is covered by the material modes of ignorance and passion. Absorbed in material life, they think themselves very happy and satisfied, and therefore they have no taste for the transcendental message of Vsudeva. I do not know how they will be able to understand it. tabe jadi taba kp hoy ahaituk sakal-i sambhava hoy tumi se kautuk But I know Your causeless mercy can make everything possible because You are the most expert mystic. mrkine Bhgavata-dharma His Divine Grace A. C. Bhaktivednta Swmi Prabhupda at Boston Harbor, September 17, 1965

The nature of passion is that we become feverish to enjoy material life. We hanker. We make schemes and plans, and then when they are not fulfilled we become disappointed and fall into ignorance, depression, apathy, bewilderment, madness. This is bhogatyga, desire for enjoyment and then so-called renunciation. So that is our situation in material life, material conditioning. We are constantly fluctuating between these two states of bhoga and tyga, the desire for enjoyment and then false renunciation. And because of this, it is difficult to develop attachment or attraction for the transcendental message of Vsudeva. We are so absorbed in materialistic life that the message of Vsudeva has no appeal. And so rla Prabhupda is wondering, How will I be able to tell them of Ka? How will I be able to tell them of r Vndavana-dhma and devotional service? Not only is it very difficult, but it is almost impossible. It is a miracle that rla Prabhupda accomplished what he did. That rla Praphupda was able to come to this foreign land and instill this raddha, this faith, within the hearts of the Westerners it is a great miracle. mrkine Bhgavata-dharma Commentary His Holiness Girirja Mahrja, Three Rivers, CA - 2002

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A PRAyER OF dEPEndEnCE
akhila jagat-guru! bacana se mr alakta koribr khamat tomr O spiritual master of all the worlds! I can simply repeat Your message, so if You like You can make my power of speaking suitable for their understanding. taba kp hale mor kath uddha habe uniy sabra oka dukha je ghucibe Only by Your causeless mercy will my words become pure. I am sure that when this transcendental message penetrates their hearts they will certainly feel engladdened and thus become liberated from all unhappy conditions of life. mrkine Bhgavata-dharma His Divine Grace A. C. Bhaktivednta Swmi Prabhupda at Boston Harbor, September 17, 1965

The beginning of bhakti is faith (adau raddha).Thus, when we ask how one gets bhakti, we really mean, how does one get raddha, which is bhakti in its initial stage. Here faith means faith in the words of the scriptures and the words of the spiritual master that glorify and explain the process of bhakti. Therefore Prabhupda, in utter humility, prayed that Ka make his words suitable, and he also prayed that Ka enlighten us, or inspire us with appreciation for His message. Thus rla Prabhupda, in a mood of utter surrender, really saw that Ka was doing everything: Ka was inspiring him to speak, and Ka was inspiring us to appreciate what he said. In his sincere love and compassion, and in his intimate relationship with Ka, rla Prabhupda prayed for us, and Ka reciprocated. Jaya rla Prabhupda! mrkine Bhgavata-dharma Commentary His Holiness Girirja Mahrja, Three Rivers, CA - 2002

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A PRAyER FOR EmPOWERmEnT

ki kore bujhbo kath bara sei chi khudra mi dna hna kono akti nhi How will I make them understand this message of Ka consciousness? I am very unfortunate, unqualified and the most fallen. Therefore I am seeking Your benediction so that I can convince them, for I am powerless to do so on my own. athaca enecho prabhu kath bolibre je tomr icch prabhu koro ei bre Somehow or other, O Lord, You have brought me here to speak about You. Now, my Lord, it is up to You to make me a success or failure as You like. mrkine Bhgavata-dharma His Divine Grace A. C. Bhaktivednta Swmi Prabhupda at Boston Harbor, September 17, 1965

It is interesting how rla Prabhupda sees his coming to America as Ka bringing him, although he himself was making so much endeavor to fulfill the mission of his spiritual master and come to the West, such as cultivating Sumati Morarji to get her to sponsor his journey. He had to convince her. It wasnt easy. She was reluctant because of rla Prabhupdas elderly age and the fact that he didnt have any friends or relatives in America. So he had to convince her, but still he is saying to Ka, You brought me here. rla Prabhupda is seeing that it was actually Ka who made the arrangements and who has brought him here to the United States. That is how the devotee sees any experience he has in life: he sees it as Kas mercy.
His Holiness Girirja Mahrja, Three Rivers, CA - 2002

mrkine Bhgavata-dharma Commentary

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A PRAyER OF SuRREndER
niycho jadi prabhu mre ncte nco nco prabhu nco se-mate khera puttali jath nco se-mate O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as You like. bhakti ni beda ni nme khub daro bhaktivednta nm ebe srthak koro I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Ka. I have been designated as Bhaktivednta, and now, if You like, You can fulfill the real purport of Bhaktivednta. mrkine Bhgavata-dharma His Divine Grace A. C. Bhaktivednta Swmi Prabhupda at Boston Harbor, September 17, 1965

The principle here is that rla Prabhupda is seeing this arrangement as Kas arrangement. And actually we also have to try to develop that vision, to see Kas plan in everything, to see Kas arrangement in everything_that we have surrendered to Him, and so He is taking care of us. Sometimes we may experience setbacks or disappointments, but actually Ka has some reason for giving them to us. We should try to understand that, and if we do well never be disappointed in life. Prabhupdas complete surrender is amazing: I am Your instrument. You can use me. You can engage me as you wish. I have no agenda of my own, no personal agenda. My agenda is whatever You desire. I am here to accept Your desire as my life and soul, to give everything to please You, to serve You. mrkine Bhgavata-dharma Commentary His Holiness Girirja Mahrja, Three Rivers, CA - 2002

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The Sweetness Of Remembering rla Prabhupda

1) It is late 1956. As day turns into twilight, rla Prabhupda is standing on the roof of the Va-goplaj temple, and he is overwhelmed by Vndvana as only a pure devotee can be his thoughts and emotions are full of appreciation and awareness of Ka, Kas devotees and Kas land. Very naturally he begins to think of preaching. He hankers for others to also know the intimate gifts of mercy offered by r Vndvana Dhma. From the depths of his heart, he thinks, Ka, the Supreme Personality of Godhead, is inviting all souls to join Him in His eternal abode; yet even in India, few really understand. And outside of India, people know nothing of Vndvana, or of the Yamun, or of what it means to love and serve r Ka. Why shouldnt people all around the world have access to this precious treasure? Surely a smile must have crept across Kas beautiful face to hear His devotees most private and merciful thoughts.

2)

Its September 17th, 1965, and rla Prabhupda is aboard the Jaladuta which has just touched land in Boston. Although he is an old man who suffered two heart attacks on the journey, and he carries with him only the Holy Name, a trunk full of copies of rmad Bhgavatam, two sets of cloth, and a tiny bag of cheera and small change, his heart is overwhelmed with the mission of his spiritual master. As he looks upon Bostons bleak and dirty skyline, he is overwhelmed by both humility and compassion. It is in this mood that he composes his Markine Bhgavata-dharma. He first appreciates Kas kindness upon him, and soon begins to quote rmad Bhgavatam; to express his faith in the words of rmad Bhgavatam. His heart and mind are then overwhelmed by a feeling of utter dependence on Ka to fulfill his spiritual masters order. He pleads with Ka, Im just a beggar Your insignificant puppet. Just make me dance, make me dance, make me dance as You desire. Its hard to even imagine the emotional intensity of this loving exchange. But easy to imagine the great affection and gratitude Ka must have felt for rla Prabhupda at this time.

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3)

Its 1966 in Tompkins Square Park. rla Prabhupda steps out of his white rubber slippers and sits down on the Oriental rug with his followers. He is wearing a pink sweater and a big smile, and leans down to pick up his little drum. His krtanas proved successful at the UN, nanda Ashram and at Washington Square. And now he is keen to try here. Tompkins Square Park is famous as a hotbed of conflict and counterculture, but all of a sudden in the midst of all the hype and drugs the mah-mantra explodes into the air. rla Prabhupdas voice is strong and encouraging, and the crowd grows to more than a hundred. Conga and bongo drums, bamboo flutes, metal flutes, mouth organs, wood and metal clackers, tambourines, and guitars highlight somewhat awkwardly the throbbing, all encompassing sound of the Hare Ka mah-mantra throughout the afternoon. Its 1966, and rla Prabhupda is so unassumingly sitting under a tree in the U.S.A. yet so powerfully he is serving r Caitanya Mahprabhus sankrtana mission. Hes opening r Caitanya Mahprabhus dam to flood this foreign land and the hearts of its residents with the mercy of the Holy Name. Its not hard to imagine how much affection r Caitanya Mahprabhu was feeling for rla Prabhupda at this time. How much mercy He was pouring over his head and into the hearts of all those present on such a divinely special day.

4)

Its the end of a San Francisco Ratha ytr. Dressed in a white cardigan and saffron cloth beautified by a large, long red rose garland, rla Prabhupda steps off the cart and onto the stage at Golden Gate Park. There is an enthusiastic krtana as he raises his hands into the air and begins to dance. Suddenly the crowd goes wild, and everybody is raising their hands, chanting the Holy Name and dancing in ecstasy. Simultaneously there is massive distribution of gulabgamins. But all agree that the highpoint of the entire festival is when rla Prabhupda finally sits down and speaks his wonderful, wonderful lecture.

5)

It is midnight, August 28th 1977, in Vndvana the disappearance day anniversary of rla Rpa Gosvm. Although rla Prabhupda is very, very ill and weak, he has decided to travel West again to encourage his fledgling devotees and further strengthen the movement. He is carried to Laksman Agarwals car and rests on a mattress placed across the back seat. The road is rough, but the car safely reaches Delhi airport. rla Prabhupda lies in the car, waiting for an announcement of the boarding time for the plane. 200-300 devotees surround the car chanting krtana and crying. Finally rla Prabhupda is taken by wheelchair onto the plane. 32

When rla Prabhupda finally reaches Bhaktivedanta Manor, the devotees are deeply shocked rla Prabhupda is so very thin and weak, hes wearing dark glasses and hes very solemn. The welcoming krtana is soon replaced by an apprehensive silence. But then rla Prabhupda looks up and smiles. He asks, So, is everyone all right? Jaya rla Prabhupda, comes the warm reply. The tension of seeing rla Prabhupdas strikingly deteriorated appearance suddenly melts, and everyone simply wants to make him feel comfortable and to please him with their service.

6)

rla Prabhupdas health has very seriously collapsed. Its a month since he left Vndvana for the U.K. He is advised to return to Vndvana. He flies from the West to Bombay, and takes a train from Bombay to Mathur. He is so very weak that Brahmnanda Mahrja carries him from the train to the waiting car, and again from the car into his rooms at Vndvana. Now you are home, rla Prabhupda, says Taml Ka Gosvm. rla Prabhupda slowly brings his hands to his chest, folds them in pranam and softly says, Thank you very much. Now you are in the care of Ka Balarma, adds Taml Ka Gosvm. rla Prabhupda smiles and nods slightly. Yes, he very softly says, ka tvadya-pada-pakaja-pajarntam..... and again becomes silent. Taml Ka Gosvm then mentally recalls the meaning of this prayer, My dear Ka, please let me die immediately, so that the swan of my mind may be encircled by the stem of Your lotus feet. Otherwise, at the time of my final breath how will it be possible for me to think of You? (Mukundamala-stotra, by King Kula-ekhara). How deeply this half-uttered prayer by rla Prabhupda must have touched Kas heart!

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my Favorite memories of rla Prabhupda

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The Sweetness of Praying to rla Prabhupda

Oh Prabhupda, oh moon amongst devotees and touchstone of preachers. Chanting Kas name with a voice intense with emotion, you captured the hearts and minds of the people of this world. Please capture my heart, a stubborn and stray animal, and make it your own.

Oh Prabhupda, oh selfless and magnanimous maintainer of your devotees. Raising your arms and dancing in ecstasy, you gave new life to a world drugged by the vices of Kali. Please appear in my heart, dance upon a storm, and blind me to everything but you and the world of your Rdh yma.

Oh Prabhupda, the soft light from your lamp of affection illuminates my heart and step by step makes clear the path through the dangerous darkness of Kalis reign. May my mind and heart be forever fixed on that lamp in gratitude, for it is my only solace and safety in this mad, dark world of names.

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Oh Prabhupda, your lotus lips continuously showered forth the sweetest nectar in the form of Kas name and fame. So unassumingly you gave us so much, so easily. Let me never treat your gifts cheaply. Rather, like a miser counting and admiring his coins, let me become increasingly attracted and attached to the treasures you have given us.

Oh Prabhupda, although I have not even a sesame seed of pure devotion for you and your Rdh yma, you can make the impossible possible. Kindly take up residence in my heart, and also give me residence in yours. Then I will surely come to understand what it means to truly love Ka.

Oh Prabhupda, when will you rescue this unfortunate person drowning in an ocean of self-inflicted pain? When, even in a dream, will my head be decorated with the dust of your lotus feet, and my face blossom into a smile from the soothing rays of your loving glance?

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Oh Prabhupda, real love flourishes in the fire of separation. Now is the time to prove my real love for you. Let me not trust my mind and senses, and their accomplices, which tell me that youre gone. If I truly love you, I will surely find you : * * * in the faces of your sincere devotees. in the pages of your books. in the struggle to become Ka conscious, and serve you.

Yes, rla Prabhupda, by your grace, I will surely find you for you so kindly manifest yourself in so many wonderful ways.

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my Heartfelt Prayers to rla Prabhupda

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The Sweetness of Confiding in rla Prabhupda.

A magala-rati meditation, rla Prabhupdas Samdhi mandir, r vndvana dhma

Oh Prabhupda! When will I confidently sound the conch, announcing the victory of your teachings and devotional process over my unruly mind and senses?

Oh Prabhupda! When will I offer you a mind strongly but sweetly fragranced with the incense scent of non-enviousness and true equanimity?

Oh Prabhupda! When will I offer you the lamp of my heart, ablaze with the desire to serve your desires as my own?

Oh Prabhupda! When will I offer you honest tears of repentance for the many times I have abused your very gracious and practical magnanimity?

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Oh Prabhupda! When will I take the well-kept cloth of my false pride and help clean the weeping sores presently paining your beloved ISKCON? Oh Prabhupda! When will I stop worshiping you with flowers offered without devotion, and sincerely offer the lotus of my heart at your divine lotus feet? Oh Prabhupda! When will I take the camara of unmotivated discrimination and whisk aside the selfi m p o s e d o b s t a c l e s o b s t r u c t i n g my whole-hearted service to you?

Oh Prabhupda! When will I sound the conch to announce that the final battle has been won; that my mind and heart have taken full and permanent shelter at your divinely soft lotus feet? Oh Prabhupda, when, oh when, will that day be mine?

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rla Prabhupda, Theres Something i need to Tell you......

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The Poignant Sweetness of Remembering rla Prabhupda

by yamun dev ds Dear rla Prabhupda, A quarter century ago on November 14th, you disappeared from this world. Observing this event today, thousands of your followers and disciples are gathering togetherfrom the hundreds assembled at Sree Ka Balaram Mandir to this handful at Camp Saranagatitoday a multitude of voices will resound with words of homage to you. As each speaks, I envision these words becoming part of a transcendental garland of praise, one that encircles the globe. When, at the close of the day, this garland is completed and offered to you, may it bring you pleasure. I remember the first time I was present when you requested your disciples to speak some words honoring the spiritual master. It was 1968, in Montreal, Vysa Pj. I was 26 years old, and had only been your disciple for 18 months. Even in that short period of time, Id glimpsed something of your greatness. I remember feeling numb, surely inadequate in speaking. How could I express your glories properly? You played so many roles in my life: guru, guide, hero, well-wisher, best friend, sometimes father, sometimes son; deepest object of love. All I felt was properly tongue tied. Thirty four years later, I still struggle with the words and the means to properly honor you. It simply eludes me. I beg that you and the assembled Vaiavas please forgive this obvious shortcoming. This year, my attempt at honoring you takes the shape of a prayer to more intensely feel your presence. You have instructed that this is possible by following your instructions and chanting without offense. So, with increased intensity, I pray for the will, focus, commitment, and intelligence to do this. I pray to be as a marionette, with you pulling the strings. I pray to keep you in my sight always, that I may live as you wished me to live, engaged in your service. The presence of the spiritual master is experienced through two venues vapuseva and vaniseva. These are two kinds of service to the spiritual master vapu defined as physical presence and vani as preceptorial association or presence by vibration To the degree that devotees regard these two services as significant, to that degree devotees relish discussing ways and means to do so. 42

By some mercy beyond my comprehension, I had the fortune of your vapuseva over a nine year span, engaged in various capacities in your direct personal service or under your direct instruction. Thus it is, in any given day, that these vapuseva memories play over and over in my head. They may be as simple remembering a smile, a glance, or a few words. In some cases they are small events. For a few moments I would like to scan across some of these vapu events that remain as vivid in my mind as if they happened yesterday. I remember the 1966 September day, in New York, that I first met you. It was noon when I was ushered into your 26 Second Avenue apartment for a lunch you had personally prepared. You stood, shirtless, skin glowing, bathed in sunlight from a nearby window. Pots in hand, you were distributing prasadam to your new initiate disciples. With each bite relished by assembled, spiritual sparks were ignited into small flames. In this connection, I pray to have recall of the softness of your skin, its changing hues, the sandal fragrance of your clothes, your knowing eyes and the assuredness of your person. I remember the next day, for you asked me to grocery shop for my sisters wedding feast in the morning, and then assist you in cooking for the remainder of the day. First I bungled the shopping, then made numerous blunders trying to make aloo kachori for the next 7 hours. By this time I thought I might not be capable of anything you might ask me to do. But you were so patient, and in the course of that day, imparted many basic Vaiava cooking and kitchen precepts. Further, while you single-handedly prepared a multi-course wedding feast, I watched you chop, peel, mince, stir, mix, fry, bray and so onoften times using your hands rather than tools as equipment, noted your kitchen ease, focus, and expertise. I was fascinated by everything about you. In this connection, I pray to share these things that you have taught me, especially with the younger generation, now poised on the launching pad, in hopes that they may take these instructions to heart. I remember that the wedding ceremony that evening a fire blazed in the dead centre of your small living room that we had been in only 24 hours previously; smoke so thick I was coughing; chanting Sanskrit prayers and hymns. Again I watched you, this time in a Swamiji role of officiating priest, as you lovingly gave away my only sister in marriage to an old friend both only initiated devotees for two weeks. In this connection, I pray that all vows and prayers spoken to you at a sacred fire yagna be followed purely. I remember my third visit to your New York quarters yet the following day. At this time, you showed me a newly printed business card with your particulars of Founder-Acharya of ISKCON New York on one side and the Mah Mantra 43

and scheduled temple functions on the reverse side. You designed the card, and seemed quite pleased with it, asked me to take several, and distribute them to my friends. As I lived on the west coast, I did so reluctantly. In this connection, I pray to unreservedly distribute all that you have spoken or written, regardless of friend or otherwise. I remember attending your classes during my 10 day visit to New Yorkyour accent so thick it was hard to understand more than half of what you said. But I was instantly captivated by your melodious chanting of the Hare Ka Mah Mantra. You played a set of bongo drums, or sometimes hand cymbals, and with your eyes mostly closed, seemed to go into a meditative trance while chanting. Most present seemed to imitate you, and get lost in the sound you created. In this connection, I pray to go ever deeper into Vaiava prayer, Japa, Hari Kirtan, and shastra, meditating pointedly as I do so, in the shade of your presence. I remember your January 1967 arrival in San Francisco, how you seemed to glide down corridors, your cane stepping out before you, Dog Ralphie sliding adeptly in front of your feet, group members positioning themselves to get a first glimpse of you. Your smiling eyes drank it all in, as you acknowledged those who were familiar to you, and charmed the newcomers. In this connection, I pray that the compassion felt when you delivered Ka consciousness then, still reach me now. I remember how most of the people who attended programs in our San Francisco temple determined to become your disciples, and did so in a period of only 4 months. How you established a relationship with each one of us, and how you quickly became the cynosure of our lives. In this connection, I pray that the will, determination, and patience required for success in pure devotional service be balanced and constant in my practice of sadhana bhakti. I remember how you introduced us to Deities in the form of Brijbasi prints and devotee paintings, a set of devotee carved Lord Jagannatha, Subhadra and Balaram archa vigrahah, and an import store Deity of pauganda-aged Ka called Kartamashi. In this connection, I pray to make some serious stride in the quality of my attempted service to the archavigraha form of Sree Sree Rdh Banabehari and other worshipable deities as I contact Them. I remember how kirtan was so intense and joyous in your presence. How time and place dissolved in those kirtans. How your thumbs lifted off the surface of your kartals as they sizzled in sound, and how your vocal cords and mouth vibrated and extended as you filled a space with hauntingly beautiful transcendental sound vibrations. I remember losing myself in that sound and wishing never to leave this space or your presence. In this connection, I pray, even if only one more time, to 44

hold the microphone for you as you chant your favorite Vaiava prayer Hari Hari Biphaleas experienced that final time at Akash Ganga in Mumbai. I remember, in 1967, in the beginning, how you instructed how to do almost everythingto chant, play instruments, cook, scrub pots, wash clothes, clean floors, wrap robes, make a recording, manufacture kartals, decorate, write letters, keep accounts, pronounce Sanskrit, chant, be committed, be responsible, and so on. Even how to be diplomatic with our annoying hooligan next door neighbors, the Hells Angels biker club. In this connection, I pray to become expert in those many areas and more, but mostly, to become expert in devotional service. I remember, also in San Francisco, the tears you shed the night your first initiated disciple informed you he wanted to leave your company and the practice of Ka consciousness. How, with his head in your lap, and your hand stroking his head, you implored him to stay in your company and practice Ka consciousness, and experience a wonderful life. How you explained that you might die at any moment, and that all of us present had a serious responsibility to take up this process of Ka Consciousness and try to become perfect. We collectively felt a sense of urgency that was compelling and profound. In this connection, I pray that this sense of urgency experienced then never leave me. I remember how in San Francisco, we were informed by the New York devotees of your life threatening heart attack near the 1967. And how, at your request, we stayed in the temple for almost 12 hours straight, praying to our Jagannatha Deities for your protection. I remember how, after some hours praying, the eyes of Lord Jagannatha opened fully wide, and how through the eyes of the Lord, he came to life for me. How we all felt that Lord Jagannath heard our crying plea that you stay with us for at least some time more, and indeed you recovered. In this connection, I pray for your continued company and pure devotional service. I wish to live in the shelter of the moment that you invited me to become your disciple, with the words, Just See. Just See. I want to see all that you wish to show me. I remember, in illustrating how a devotee gives and receives gifts, first how you had the ability to extend yourself to so many at once. You had the gift of giving fully to those in your company. I recall once, when my father, long lost since my early childhood, showed up to meet you when I was age 25. The meeting was brief, but incredibly, he presented you with two Benares silk saris. You gave him prasad, and in turn, gave the saris to my sister and I. Over the years you gave me so many gifts from your wardrobesweaters, chaddars, slippers, jewellery, socks. They have long ago been distributed to others. In this connection, I pray to share all the gifts I have received from you and further reduce eating and sleeping. 45

I remember in Montreal, en route to London with five others, our second initiation ceremony there, and our first Janmami and Vysa Pj in your presence. How you taught by example, by personally doing, not just saying. How you personally taught us how to make an Urad Bada dish much favoured by your own Guru Mahraj, how you had us speak as you did in front of your own Guru Mahraj, and you taught us melodies for chanting prayers, and corrected our pronunciation of Sanskrit. In this connection, I pray to follow your example by living in your preaching mood. I remember your VIP reception at London Heathrow, the conviction and power in your voice as you swiftly dealt with each question posed by the press. I equally remember the depth with which you entered the heart of each devotee present. How after the experience, so many said, I felt as if Swamiji directly addressed me, related to me personally. I have never felt his presence so distinctly. In this connection, I pray that all those present in Saranagati feel this level of your presence. And that in the future, the assembled devotees may act in such a way that you feel pleased by our Vaiava behavior, and come repeatedly to bless us all. I remember at the Magh Mela in Allahbad, when some of your disciples felt it was too difficult to rise early, take bath, and attend the morning program with you. Seeing this, you encouraged us by personally going outside in the dark of night, at 3am, to bathe in unheated water and in near freezing weather, despite your age and dwindling health. Further then, wrapped head to toe in wool, you sat with us in the wet predawn cold, outside, for a full 3 hour morning program. Without fail. In this connection, I pray that this pastime always remain valued. This is one of the greatest gifts you gave us--to gather together and relish your company for Mangla arati and rmad Bhagavatam study; its benefit cannot be calculated. I remember how you encouraged Shyamasundar to get money from George to print Ka book, though he did not want to ask him for it. I remember how pleased you were when this happened, and I remember when the first hardback copy arrived in India for distribution. I remember how lovingly you scanned the pages of the book, reading it out loud at times. You gave me your copy of that book. In this connection, I pray to remember how you relished your own books. To increase my study of them, and share that with others. I remember how, as the years passed, your health dwindled. How, on many occasions, you candidly mentioned to me, This body is finished. How you were so detached from this discomfort, and to your last breath, as you lay emaciated on your disappearance bed in Vrindavana, allowed us your association and gave us Ka. In this connection, I pray to understand how you did this. To allow this example always remain in the fore front. 46

We all have so much to be grateful forso many cherished moments, small things, simple things, that meant everything to us. From a material perspective, it is amazing how these simple little exchanges continue to be a source of inspiration for well over thirty years. But such is the potency of a great soul. Even a slight glance from you had the power to remove mountains of sin. In tandem of relishing these vapu moments, it is equally important to relish vani moments, to contemplate your presence in our lives today. To reflect on and appreciate how your pastimes continue to go on in the present, how you are very much alive and here with us now watching, guiding, inspiring us. I have heard many instances that verify how you continue to act in the lives of so many devotees, young and old, whether it is through dreams, visions, your books, other pertinent inspirations, or moments of divine synchronicity. We can take great encouragement from such incidents to rest assured that your association, rla Prabhupda, is still very much accessible to those who search for it with eagerness and determination. We can either have your company or the shadow of it. I pray that one day in the future I may see you face to face again. This vision may be many lifetimes in front of me, but I do not see any other goal worth achieving, however slow or difficult, or impossible this task may seem from my fallen position. There is nothing else more appealing. Please bless me with the perseverance to continue on the path to meet you.

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rla Prabhupdas devotees Remember Him

Arundhati dev ds: rla Prabhupda was an incredibly loving, wonderful father figure. He was the warmest person. I didnt know love until I met rla Prabhupda. Thats what stands out to me. He was an incredible preacher, knowledgeable, and selfrealized, but the greatest thing for me was his warmth, his incredible warmth and love.

Hari Sauri Prabhu: It was rla Prabhupdas qualities of warmth and kindness that touched me the most. From being with Prabhupda you could immediately understand that he had a genuine concern for your welfare. He was serving us. He was putting himself out in so many different ways just to give us the opportunity for spiritual life. It made you want to reciprocate by offering whatever service you could to rla Prabhupda. There was nice reciprocation going on. I always felt very comfortable in Prabhupdas presence. Of course, there was the formal guru-disciple relationship, and one had to be careful not to transgress that, but at the same time, Prabhupda was very accommodating. He was wonderfully warm and humble. He always made you feel wanted. He always made you feel significant in some way. He knew what you were doing, and he was happy with it. He would encourage you. He would also chastise you at different times if you did things wrong, but that chastisement had the same effect as his praiseit made you Ka conscious. You understood that it was for your own benefit. It was never materially motivated. rla Prabhupda was very happy to be with us. He appreciated the fact that young men and women had given up the best part of their lives for spreading the Ka consciousness movement, and he always showed that appreciation.

Kaushalya dev ds: The whole town of Surat laid out a red carpet for Prabhupda. People strung saris from building to building to shade the path when we did nagar sankirtan. Everyone hung out of the windows and threw flowers and rice on us. Hundreds of people garlanded us, and the garlands piled up so high we had to 48

take many of them off. Prabhupda tirelessly went to various programs, spoke for hours to hundreds of people, and gave them a little prasadam. Surat was magical. By that time Prabhupda knew that I had memorized the Isopanisad and was able to sing it. So once, when we went to a village outside of Surat, be asked me to sing the Isopanisad. I was only 18 and very nervous, but I stood up and sang all the verses. Prabhupda always treated us like his children, and when I finished he beamed like a proud father. He called me over and put my head on his lap. He patted my back and rubbed my head and said he was proud of me. It was one of those magical moments Ill never forget. He was very warm and affectionate.

r nandanandana Prabhu: In the early days, when once sharing an apartment with a young man, rla Prabhupda discovered that he was keeping meat and dog food and other abominable things in the refrigerator. Prabhupda began crying, thinking, Now I have broken my vow of sannysa. I am living in a place where they are keeping meat. But, determined to serve his spiritual master, he went on with his preaching. It was because of this great determination and faith, even in the midst of so many difficulties, that rla Prabhupda gained the grace of his spiritual master and became so successful.

Atma Tattva Prabhu: Everybody was singing r Guru Charana Padma while Prabhupda was on the Vysasana with his eyes closed, playing the karatalas and singing. I asked Lokanath Swami, Isnt this song glorifying Prabhupda? He said, Yes. I said, How come he is singing? He said, Hes singing it to his spiritual master. The day before Lokanath Swami had asked me to put my name in for initiation. I said, I am not ready yet. But after I heard this explanation from Lokanath Swami I said, You include my name for initiation.

malati dev ds : We didnt know very much about Vaiava etiquette, and we had to get a fire ceremony together, although we had never seen one before. We were told what to get. The first thing was ghee. I found out that it was butter, and that it was going to be put into the fire. I thought, My God, what a waste. The whole thing seemed bizarre. But we got the various items together, and Prabhupda performed the yajna. He gave the four of us bananas. We looked at each other, What do you do with the banana? Well, you peel it. Somebody came up hurriedly 49

and told us, No. You put it in the fire. Okay. We put it in the fire. The next thing you know he said, Bow down. Bow down, but his accent was thick. There you are, you have just gotten a new name, youve just gotten your neck beads on, the fire is crackling, and Bow down. Bow down. We were looking at each other again, What to do? What to do? Then Haridas figured it out. He got on his hands and knees and we all got on our hands and knees and started blowing the fire right on rla Prabhupdas face. rla Prabhupdas eyes could become saucer- like, humongous, and at this time they got very large. He picked up his kartals and started a kirtan. Of course he was asking us to bow down. But we had no concept or instruction on Vaiava etiquette. This was the third fire ceremony, and we were confused souls exhibiting our confusion through this completely astounding behavior.

dina Bandhu Prabhu: Prabhupda was lecturing from his big Vysasana in the new temple room in Los Angeles. At the end of his lecture Prabhupda said, So, if you will just follow these four regulative principles and chant sixteen rounds then you will go back to home, back to Godhead. I guarantee it. He paused and looked around at all of us. Then he said again, I guarantee it.

urvasi dev ds: I was in the Montreal temple in 1975, and we were going to go to the Mypura festival and the opening of the Ka Balaram temple. Before we left for India, I went to Los Angeles to visit my parents, who were favorable to Ka consciousness had. My mother made garlands for rla Prabhupda and helped cook. When I was leaving to go back to Montreal, my mother said, Is there anything I can give your spiritual master? I would like to send something along with you. I said, Whatever you want. She had guava trees, and she said, Ive made some guava jam. Do you think he would like that? I said, I am sure he would. I took her jam with me to India, and in Vrindavan I gave it to Prabhupdas servant to give to him. Later the servant told me that rla Prabhupda wrote my mother a letter appreciating the jam. It was so sweet. He appreciated that little service so much and wrote quite a long letter to my mother and talked about me, Your daughter is nicely engaged in devotional service. She is happy, and she is being well cared for. My mother appreciated that very much. My mother left her body recently, and I was with her for the couple weeks leading up to her death. I sat by her bedside and read Bhagavad-gita to her every day. She had on headphones with Prabhupda chanting japa and just moments before she passed on, she was listening to the Ka Meditation tape. Her little bit of service and her appreciation for a pure devotee is rla Prabhupdas mercy. 50

Balavanta Prabhu: My wife and I were in the Boston airport, and my wife gave Prabhupda a garlandsome say that women should not be allowed to give garlands to Prabhupda, but she gave him one then and again at gurupj time. When she garlanded him, Prabhupda smiled. Then he went to New York, and we also went. I was temple president at that time, and one advantage of being temple president was that you could write to rla Prabhupda. Previously anyone could write to rla Prabhupda, but he started getting too much mail. Then only the temple presidents wrote to him on behalf of all of the devotees in the temple. Also, temple presidents could visit rla Prabhupda when he came to the United States. Once a number of us temple presidents went into Prabhupdas room, and Prabhupda said, Where are your wives? The wife is protection for husband. When the husband goes travelling, the wife should also go.

Sudama Prabhu: One afternoon after his nap I was bringing him a little rasagulla and some drink. The sun was going down when I started to enter his room, which faced the backyard. The whole room seemed purple and gold. There was a certain energy in the room. rla Prabhupda was chanting and crying tears of ecstasy. Well, we didnt even have The Nectar of Devotion yet. I got alarmed, backed out of the room with the tray, went to Govinda Ds and said, Govinda, whats happening? Is Prabhupda OK? Is he having a fit? She said, No, no. Thats just rla Prabhupda having a relationship with Ka. Thats Ka consciousness. I said, Wow! I went back in five minutes later. rla Prabhupda was still there, and this time he stopped me from leaving. He said, Sudama dont leave. I am crying because of the mercy of my Guru Mahraj. By his mercy, I am allowed to see Ka. I see Him right now over those grasses. Oh man. It was so heavy that I started crying. He said, Why are you crying? I said, Because you are so powerful and merciful. I have never met a soul like you. He said, That is Kas arrangement.

malati dev ds: In the beginning we were curious about how to chant. What do you do when you chant, and what do you think? rla Prabhupda said, Two things. You dont do anything, and you dont think anything. You simply hear. To this day my endeavor is to somehow or other hear this chanting.

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Srutakirti Prabhu: A devotee said to rla Prabhupda : rla Prabhupda, its very difficult to control my mind when I chant. It wanders. rla Prabhupda,So what is the controlling of mind? You have to chant and hear. That is all. You have to chant with your tongue, and the sound you hear. What is the question of mind?*

Harivilas Prabhu: I was invited to his room to receive the brahminical initiation, the Gayatri mantra. I was really excited. I walked into the room and offered my obeisances. Prabhupda motioned to me and said, Come closer. I went as close as I thought I should be. He said, Come closer. He made me sit right next to him, and then he gave me a piece of paper with the Gayatri mantra on it. He said, Come a little closer, and he began to repeat the words of the mantra close to my ear. It was very intimate. We were alone in the room. He began to speak to me, saying, So, you are leaving? I said, Yes, Prabhupda. I was going to leave the next morning. He said, So you are going by Cale I was wondering, Why is he saying this? How does he even know about Cale? Cale is a port on the French coast, the North Sea coast. I was going from Dover to Bologne. I said, No, Prabhupda, not Cale. The Hovercraft doesnt go from Dover to Cale. He said, You are sure? I said, Yes, Prabhupda. You are wrong. Then I realized what I was saying. I was telling Prabhupda that he was wrong. I felt that I shouldnt say that. He looked at me and smiled. Thats all right. I said, Thank you very much, and offered my obeisances. He said, Thank you very much. You continue pursuing the work in Paris. So I went. I kept thinking, Why did I say no to Prabhupda? I should not have said anything. When I got to Dover there was an announcement: Ladies and gentlemen, due to rough seas today, the Hovercraft will not be going to Bologne. I was a little bit surprised. The Hovercraft will be going to Cale today. I said, Oh, no! What a fool I am.

Kaushalya dev ds: In Amritsar, he was training us in personal habits. Because in India, he said, everyone will watch all of your habits. Never touch your food with your left hand. He taught us how to peel a banana without touching it with our left hand. He taught us how to drink water from a glass without touching it to our lips. He was particular about our habits, because, he said, everybody will be watching and making sure that Ive taught you well. Once Prabhupda asked me and Yamun to lead kirtan. We were singing varieties of prayers, and when we finished somebody in the audience criticized our Sanskrit pronunciation. Prabhupda fired back at them, You do not have one tenth of the 52

devotion of these women. How dare you criticize their Sanskrit! He was very angry. He had a transcendentally passionate personality and was very protective of us.

vamanajana Prabhu: The last year that Prabhupda was here in Los Angeles, the GBC came to me and two others and asked if we would like to be rla Prabhupdas body guards. He thought the three of us should split up the 24-hour watch. About the middle of the second week we were doing this, my good friend Bhaskara, who was one of the other bodyguards, and I were having lunch. He said, Did you notice that rla Prabhupda does the same thing at the same time every day? I said, Yeah, its amazing. You can almost set your watch by him. Bhaskara said, Someone gave him a brand new pair of slippers the other day, and he only wears them from his room to the curtains outside the temple room, and then he takes them off. After class, he puts them on, wears them to go upstairs, and takes them off at his door.I said, Yeah? He said, Theyre new, and I looked at them last night and got the model number and the manufacturers name and bought another pair exactly like them. Well, what are you going to do with them? His feet are not the same size as your feet. Bhaskara said, Tomorrow morning when he goes down for class, I am going to exchange them for my slippers, and then he will wear my slippers back upstairs. Then I will exchange them again, and I will have a pair of slippers that rla Prabhupda wore. He will have only worn them one time, but rla Prabhupda will have worn my slippers! I thought, Wow, thats a good idea! Tomorrow I am going to go out and buy a pair of slippers and do the same thing the next day. The next day we got together at lunch again. I said, Did you get your slippers? He said, Yeah. I said, Where do I buy mine? He said,You shouldnt do it. I thought, Yeah, you got your slippers. He said, Let me tell you what happened. rla Prabhupda put his slippers on in the morning, came downstairs, took them off by the curtain near the temple room and I exchanged them. After class rla Prabhupda came out, put on my slippers and wore them upstairs right into his room. He never took them off at the door. I said, Really? What did you do? He said, I stood there chanting japa and thinking, what am I gonna do now? I was there about five minutes when a sannys came and asked, Is your name Bhaskara? Yes. The sannys said rla Prabhupda has a message for you. He thanks you very much for the new slippers. You may keep the old slippers. But most importantly, he said itss not nice to play tricks on the spiritual master.

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madhusudana Prabhu:When I was 18 I was getting acne, and rla Prabhupda asked me, What is on your face? I said, Theyre pimples, Prabhupda. He said, You should put a little tilak on them. So I put tilak spots on my face, but I was too embarrassed to walk on the streets with white dots on my face. The next time he saw me he asked me about my pimples again and why wasnt I using the tilak. I said, I cant walk around like that, its just too... He said, Take a little olive oil and boric acid and heat them in a spoon over the fire. I Put that ointment on. Sure enough that combination produced a salve that looked just like any ointment. That was his personal, caring side.

urvasi dev ds : l was in the Chicago temple when rla Prabhupda visited. That was the time of that very famous, controversial press conference about the 64-ounce brain and the 32-ounce brain. When Prabhupda was at the airport about to leave, he saw one of the matajis distributing big books, and with a huge smile he said, My women disciples have a 64-ounce brain.

Revatinandan Prabhu: That night all the people from the Gita Press showed up to hear a very philosophical lecture on the Vedanta Sutra. Prabhupda started speaking about Vedanta Sutra, but after about fifteen minutes he pointed out that the ultimate knowledge of Vedanta was knowledge of Rdh and Ka. He quoted the line, jaya Rdh madhava kunja bihari, which means that Rdh and Madhava are enjoying in the pleasure groves in Vrindavan.At that point he stopped talking and sat up very straight with his eyes closed. A little tremble went through his body. When we were travelling in those days, sometimes Prabhupda would be tired and would doze off while sitting in his seat or waiting on the Vysasana. But this time he was sitting up very straight, and there was a little tremor in his body. He sat quietly for several minutes, and both the Gita Press people and the devotees were spellbound watching him. We knew that he had drifted into a trance right there on the Vysasana. You could have heard a pin drop in the room. Nobody said anything, nobody moved. Everybody just watched him. Finally he opened his eyes and said, So, this song is very nice. You should all learn to sing this song. Then he got off the Vysasana, and went into his room. That was the end of the lecture.

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Kaushalya dev ds: We were in New Delhi during the Bangladesh war. Every night Prabhupda wanted to work, talk to us, have meetings and darana with different people, but we had to keep the lights off due to mandatory black outs. Prabhupda was unhappy about that and I decided to black out the windows. I put black cloth over the windows and that night surprised him by flipping on the lights. He said, Oh, Kaushalya, you have blacked out the windows. That is first-class intelligence. First-class intelligence is you do what needs to be done without anyone telling you. Second class intelligence is I say to you, Do this and that, and you do it. Third-class intelligence is I say, Go do this or that, you run out the door and then come back and say. What was I supposed to do?

Badrinarayan Prabhu: Karandhar told me that once Prabhupda was walking in Cheviot Hills, Los Angeles, when they went past a big house. Prabhupda said, Someday we will have a big house like this for Ka. The devotees said,Jaya, Prabhupda! Prabhupda walked a little further, and there was a big circular driveway with a big stretch limo. Prabhupda said, Someday we will have a big car like this for Ka. The devotees said, Jaya, Prabhupda! They walked past another house, and out of nowhere a dog came running down the driveway. Prabhupda said, Someday we will have a big dog like this for Ka. The devotees said, Jaya, Prabhupda. Prabhupda said, You fools, what do you want a big dog for?

Govinda dev ds: The night he had a stroke was very traumatic. He was weak and the boys, Satsvarupa, Brahmananda or whoever was there, would take turns sitting him up, opening the Shrimad-Bhagavatam and listening as he continued teaching and reading the story of Prahlad Mahraj. Even though he was apparently suffering and at a very critical time, hovering between life and death, he didnt care. He only cared about teaching us. I was deeply affected at that moment and realized a lot of things. I saw how much he loved us. I had never seen such selfless, pure love. And I realized that he wouldnt be with us very long. I made a vow that I would do everything I could to take care of him, help him, and do whatever I could to make things easier for him.

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malati dev ds: Just before our departure to London, we went to rla Prabhupdas apartment and requested his blessings. He was sitting on a low asana and had a big garland on. We were allowed to put our head to his feet, and he put his hands on our head. Then, laughing, he put out his arms and asked me to give him my child, Sarasvat. Prabhupda held her by his chest, with his face and her face both facing forward. He encircled Sarasvat with his garland while he was still wearing it, and then he smiled largely and said, They will say, What kind of sannys is he?He was referring to his godbrothers. He had just spoken to us about how his godbrothers had been sent to London and how they could not get anything done. He said, The sannyss have gone. I now am sending grihasthas.

malati dev ds: We were in England until 1970, and initially it was very difficult. We had no money, we couldnt work, and we didnt have any contacts. It was quite a struggle just to maintain ourselves. Sometimes wed have to live separately in different districts all over London. But we were united and focused in our desire to get a center for rla Prabhupda. Shyamasundar found out where the Beatles were recording and went to their studio, but it was well protected, with automatic doors and guards. There was no way to get in. But suddenly a Rolls Royce came up. In those days, the devotee men and women wore vivid yellow dhotis and saris. Shyamasundar had a very yellow dhoti on and a bright blue Nehru jacket, and he had a shiny shaved head. He was not exactly inconspicuous. He couldnt blend in very well with any of the locals. So, when the gates opened for this big Rolls Royce, Shyamasundar hunched over on the passenger side of the car, away from the guard, and started going in with the car. Then the car window came down, a little head came out and said, Oh, you must be Georges friend. It was Yoko Ono. She said, Come in. Shyamasundar got inside Apple Studios in that way. He sat down in the little lobby, and when George came out, George said, Where have you been, man? Ive been waiting for you guys. That was the initial introduction to the Beatles.

Rdhnath Swami: After Prabhupda had lectured, he got up and started to walk off the stage. As he walked by me, I reached out to touch his feet, because I was taught youre supposed to touch a holy mans feet and place the dust upon your head. But one of his senior disciples yelled at me, No one is allowed to touch rla Prabhupdas feet. Very embarrassed, I pulled my hand back. Prabhupda looked at me, smiled, and gave me my first instruction. He said, You can touch my feet. I touched his lotus feet and placed the dust on my head. He smiled very mercifully and told me, You come and sit here every night. 56

Jadurani dev ds: Based on a two-inch-by-three-inch picture without details, I was painting Lord Nrsimhadeva. At the bottom of the picture there was an Indian rug that Lord Nrsimhadeva and Ananta were on. I needed a reference for an Indian rug. I remembered that there was an India rug in a print of Sita Rama and Hanuman on the wall directly behind Prabhupdas sitting place. Prabhupda was working in the next room, so I tiptoed in to look at the print, but it was a little far away unless I stepped on Prabhupdas mat. I didnt want to step on the mat, so I stood in front of it, but to see the picture I had to jump up and down. Prabhupda looked at me and asked, What are you doing? I said, Im trying to see this picture as a reference for my painting, but I dont want to step on your bed. In the daytime he used the mat for sitting, and at night he slept on it. He said, In Kas service, you can step on my head. That was his whole frame of being. He was willing to sacrifice anything to help others come to Ka.

Badrinarayan Prabhu: A devotee said, Prabhupda, when I joined I was only eighteen and it was easy for me to follow the principles. Now, so many years later, my life has changed. He was going on and on. Prabhupda slammed his hand down and said, Then why did you promise? Only an animal cant keep his promise. Prabhupda was so heavy.

Jayapataka Swami: When we moved from the grass hut to the lotus building, the first multi-story temple guest house where Prabhupdas quarters were, we had a big feast and invited many villagers to come. After the feast was over, all the leaf plates were thrown behind the temple, and Prabhupda went upstairs to his room. I was sitting with rla Prabhupda in the room when we heard a dog barking in the back. Prabhupda got up and walked all the way to the verandah, looked over, and saw the big pile of banana leaf plates. So many people had taken prasadam that there was a big pile of leaves, (using a leaf as a plate is the organic way that one eats in India). There were some very poor young children with torn clothes and sticks in their hands who were beating off the dogs to get the remnants of food that people had left on their plates. When Prabhupda saw how children had to fight dogs to eat throwaways, he started to cry. Tears were coming down. He said, How hungry they must be. Who would stoop to that situation, to fight off dogs to eat things that other people had thrown away? Prabhupda was so moved by these hungry children that he said, We have to organize in such a way that nobody within a ten mile radius of the temple is hungry. Everyone should have food to eat. Thats when they organized ISKCON Food Relief, which later became Food 57

for Life. Prabhupda wanted a regular program of prasadam distribution, and we were distributing seven days a week. Five days for children and pregnant and nursing mothers, and seven days for anybody without discriminationHindus, Muslims, and Christians, men, women, young and old. Prabhupda was so moved when he saw that the people were hungry.

nara narayan Prabhu: In the early days we were used to Prabhupdas personal association, and his association was galvanizing. He was like a magnet, and everything else was like iron filings. All things fell into place. It was simple to be a devotee, to be spiritual. If Prabhupda said, This is how to cook dahl, suddenly you became empowered to cook dahl. If he said, This is how you chant, suddenly you became empowered to chant. If he said, Get this building, suddenly you got that building. All you had to do was to suspend disbelief long enough to do it. By Prabhupdas direct, kinetic, personal presence, it happened. If Prabhupda told people to work together on something, never mind they were enemies ten minutes before, they could work together perfectly just as the lion got along with the deer when Lord Caitanya went through the Jarikhanda Forest. Prabhupda took away the ego barriers that made it impossible to see the higher self and to see one anothers relationship with Ka. Since Prabhupda was continuously channeling Supersoul, he was channeling the source of everyones well being. He had all the information. When Prabhupda went to another temple, everyone tried and tried to maintain the standard, but being what we were, it would gradually sink down. When Prabhupda came back, all of a sudden there was excitement and everything worked again. In those days we imagined that Prabhupda would always go from temple to temple to temple keeping us revived.

Govinda dev ds: Several times when I brought Prabhupdas lunch plate in with subji, rice, dahl, and chapatis, he said, When I was in India, everyone told me, Oh Swamiji, dont go to America. In America there will be no food for you. You will starve. They only eat meat in America.Back then there wasnt much interchange between India and America. Prabhupda said, I simply told them, What is that? I shall live on bread and potatoes. I thought I would be living on bread and potatoes, but now I see that Ka has sent everything; dahl, rice, chapatis, subjis. He was amazed and happy about that.

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Brahmananda Prabhu: Prabhupda was determined to publish Bhagavad-gita As It Is, but we didnt have enough money to print it ourselves. Allen Ginsberg, who wasnt a devotee but who was very sympathetic and enthusiastic, tried to help. Allen had been to India and liked chanting. Prabhupda had instructed him to chant Hare Ka before he read poetry, and Allen used to do that. He gave Prabhupda a harmonium, which he had brought from India. He also gave donations, and he was helping with Prabhupdas immigration papers. Allen sent Prabhupdas Bhagavad-gita manuscript to his publishers, but they rejected it. He sent it to some other publishers, and they also rejected it. After about six months of trying, he lost interest. Prabhupda gave the manuscript to Rayrama, who was the editor of Back to Godhead magazine. Rayrama sent it to academic publishers, and again everyone rejected it. He gave up. Then Prabhupda gave the manuscript to me. By that time I could see that this book had no commercial value. Every page was Ka consciousness. I thought, If you are not Ka conscious and you are not interested in Ka consciousness, you are not going to be interested in this commentary. There was no fancy poetry, no scholarly footnotes, no academics, and no esoteric things. I had no faith, and I didnt know what to do. I went to bookstores and to the library to learn how to get a book published. In the meantime, Prabhupda had recorded the Hare Ka record, which the Beatles eventually got interested in, and the record was doing well. One alternative radio station, WBAI, played it over and over again for ten hours. I used to get the mail, bring it to Prabhupda, and he and I would go over it together. He would dictate the answer, and I would take notes. One day an order came for the record from the world-wide publishing company, MacMillan. The order was on MacMillan letterhead, and a check was included. I rushed to Prabhupda and said, Prabhupda, someones written from MacMillan! I didnt know what to do. I was helpless. Prabhupda had to tell us everything. Prabhupda thought for a while and then said, You personally bring the record tomorrow. Tell the person that you have a Bhagavad-gita that you want to publish. I said, Okay. Should I bring the manuscript with me? He said, Just tell them. I said Okay. But I have to say something about you as the author. Maybe I should bring some of the books you published in India. He said, No. Just tell them that you have a Bhagavad-gita to publish. I said Okay. The next day I dressed in a suit and tie and went uptown to the MacMillan Company skyscraper. The person who bought the record was an accountant. He added numbers and had nothing to do with publishing. I was thinking, How am I going to tell him? What am I going to tell him? We were talking about the record and the mantra and I was bewildered. Then the door opened and all of a sudden the accountant said, This is James Wade. He is our senior editor. I shook hands 59

with Mr. Wade, looked him right in the face and said, I have a Bhagavad-gita to publish. He said, A Bhagavad-gita? By a Swami? An Indian Swami? Here in New York? He did this himself? I said, Yes. He said, Complete? The entire Bhagavad-gita? I said, Yes. Yes. He said, Thats exactly what I am looking for to fill out our religion section. Ive got Buddhism, the Koran . .We have everything, but we dont have a Bhagavad-gita. We will publish it. I couldnt believe what had happened. He agreed to publish it without seeing the manuscript. Everyone else had rejected it for whatever reason, and here he accepted it without even seeing it. I flew back to Prabhupda and told him the news. I was so excited, but Prabhupda nodded as if he had expected it.

Atma Tattva Prabhu: I was cleaning the temple room in Delhi, and a sixty-yearold gentleman came in and paid his obeisances to the Deities. We started talking, and he found out that I was initiated by Prabhupda. He said, I want to become a disciple of Swami Prabhupda. Ive asked before, but they told me that I have to serve in the temple for six months. Then he showed me that his leg was swollen. He said, I have a big problem with my leg, and I cannot serve in the temple. Can you please ask Prabhupda to accept me as his disciple anyway? I said, You can go to Prabhupda and ask him. He sees people every evening. You come tomorrow and be the first person to see him. I told him to bring an offering for Prabhupda. He said, Yes, yes, I will do. The next day he came with a big plate covered by a cloth. He was the first person there for the darana, and I went with him. He put the plate on Prabhupdas desk. Prabhupda looked at him and said, Yes? Emotionally, he said, Prabhupda, I want to chant Hare Ka. Prabhupda smiled and said, Who is stopping you? Do you know how to chant Hare Ka? The man said, I know the mantra. Hare Ka, Hare Ka, Ka Ka, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. Prabhupda said, Yes, and he took the mans beads and demonstrated, You start like this and on every bead you chant the whole mantra, Hare Ka, Hare Ka, Ka Ka . . . And Prabhupda went to the next bead and then to the next bead. He chanted a whole round and finally said, Now you chant. I was so blissful. I thought that this man was initiated. After traveling for awhile I met this man again. He was still chanting, and he had a big picture of Prabhupda in his room. The second time I went to meet him, he had passed away. I heard that they could not take the beads from his hand. In the last two to three weeks of his life he didnt do anything but chant. In the last week he sat in one place, looked at Prabhupdas picture, and chanted. When he left the last thing they heard was his chanting.

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malati dev ds: The special quality rla Prabhupda had, that set him apart fnom all others, was his loving exchanges. We had contacted other teachers who were purporting some form of so-called spirituality but who were actually chewing the chewed, to use Prabhupdas phrase. There was no spiritual taste from these people. rla Prabhupda gave us spiritual life. He didnt come to exploit, but he genuinely cared and was concerned for everyone who came to him. We definitely felt that. Never before, from anyone else in our lives, not even our own parents, had we felt the love and care and concern that rla Prabhupda had for us. Ka consciousness was a process of falling in love with rla Prabhupda. We were responding to the warm, deep, great love that he offered us.

Bhajahari Prabhu: I organized the Janmami festival, and for the first time arranged to make some extra prasadam, like pizza and chips. People who didnt want to take the free rice, chapati, and subji would pay for this special prasadam. Later on I was in Prabhupdas room and Prabhupda said, Are there any questions? One Indian gentleman, who came regularly and complained often, began to criticize Why are you selling prasadam? Prasadam is prasadam. It should be given away. My heart started pounding. I panicked. Prabhupda looked around and then said to him, If we dont charge you, then you will never give anything. I felt completely vindicated. It is okay to sell prasadam. The gentleman was quiet after that.

dhananjaya Prabhu: Once we were walking and saw a patch of yellow grass. In his famous way Prabhupda stopped, pointed to this patch of yellow grass, and said, Why is this grass yellow when all the other grass is green? Gurudas offered some practical reasons, Because of the nature of the soil, because of too much rain, and so forth. Prabhupda said, No. This grass is yellow because it is detached from the root. All plants get their nourishment from their roots, As soon as they are detached from their roots, there is difficulty. Similarly, we are in difficulty in this material world because we have become detached from Ka. As soon as we are attached to Ka, our lives will become successful.

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Saradiya dev ds: Vaikunthanath and I were the first devotees to go to Trinidad, and when we were there, practically the only association we had was rla Prabhupda. We kept very close contact with Prabhupda by writing letters, telling him of our progress, and by sending him newspaper clippings that showed what we were doing. In fact, the very first day we arrived, we were mentioned in the newspaper. Prabhupda was extremely pleased at our preaching endeavors. Prabhupda indicated that by using our married life to preach Ka consciousness, we would go back to Godhead in this very lifetime,

Tribhuvanath Prabhu: Once Prahupada was taking prasadam in his room. Yamun had cooked for him, ad Malati was running up and down with fresh puris. I heard her shuffling up and down the stairs, and I was fascinated, so I popped my head around the corner, and there was Malati saying, Prabhupda, how many puris can you eat? She had brought a lot of puris while Prabhupda was respecting prasadam. Prabhupdas eyes got big, and he said, More than you can make, and laughed.

Srutakirti Prabhu: Sometimes rla Prabhupda spoke about his father, when he did, it was always with great affection. My father would make sure that whatever I wanted I would get, he said. Even if it was in the middle of the night and I wanted puris, my father would say to my mother, Make him puris if he wants puris. Sometimes my mother would resist, but my father would make her do it. It was like that. I do not know. Maybe my father knew. He was always doing things like that. Then my mother would have to comply with him. Once during a flight rla Prabhupda was eating puris and subji. As he ate, he began laughing aloud and said to me, When I was young I would never eat chapatis. I was very spoiled. They were no good to me. I had to have puris. Whenever my mother cooked for me, I had to have puris. Even later when I was a businessman. He stopped talking for a minute, but it was only to laugh again. He was very pleased and enjoyed telling me what a rascal he was. Sometimes it was very embarrassing because I would go to peoples houses, he continued. They would have me over for dinner and they would give me chapatis. rla Prabhupdas eyes grew very large as he expressed his dilemma. 62

I could not eat them. At the same time, I could not refuse. I did not know what to do. What could I say, I am sorry, I do not eat chapatis. Then they would think, Oh? You are superior? You have to have puris? So, it became very awkward. Sometimes, I would go out and I wouldnt eat them. It was very difficult for me to say, Oh! I just did not like them. rla Prabhupda never stopped smiling and laughing as he described his mischievous activities. Around that time I acquired a servant, he said. He kept trying to get me to eat chapatis. Once, he insisted, I want you to try them. I want you to let me make you chapatis. Im sure you will like them. I said, No! This went on for some time. He kept asking me, Please let me make you chapatis. I know you are going to like them. Finally, I said, All right, Ill try them. He made me first-class chapatis. Ever since that time, I have liked chapatis. It was a very abrupt change in my life. Until that time I never took chapatis. It is difficult for me to put into words how beautifully animated rla Prabhupda was while telling this story. He expressed the emotions of each individual as he joyfully unfolded the plot of the story. His eyes became large as he expressed their alarm with his superiority. Whenever he talked about his youth, it felt to me that it did not happen very long ago. He took great pleasure in speaking about it with his disciples. *

Srutakirti Prabhu: The loving reciprocation between rla Prabhupda and his disciples was the easiest to see in his airport lila. For several minutes, it seemed that no-ones feet touched the ground. Torrents of ecstatic tears flowed freely from everyone except for one fallen soul: me. We arrived in New Dvaraka and entered rla Prabhupdas quarters at about noon. I immediately prepared for his massage. During the massage, my mind was very disturbed. I could not free myself from the pain of thinking that everyone had such love for their guru except for me. I was a cheater, an impostor. I finally got the courage to speak while massaging rla Prabhupdas back. This way, I did not have to speak to him face to face. rla Prabhupda, I said. All of your disciples have so much love for you. It makes me feel so bad. I lack this intense love. When Im with you at the airport, I can see everyone dancing, chanting and crying. I have so much association with you, yet I do not feel this overwhelming love like they do. 63

I hoped he would say something to relieve my mind. He remained silent. Tormented, I finished his massage and went back to my room to finish preparing lunch. After he chanted Gayatri mantra, he called me into his room. As I entered, I offered my obeisances and looked up with great concern because he had such a serious look on his face. So, do you like serving me?he asked. Oh, yes, Prabhupda, I said. I like serving you very much. Then, that is love, he explained. Everyone can do so many things ... singing, dancing and jumping up and down. But you are actually doing something. Isnt this love? I guess so, rla Prabhupda, I said. So, you just do your service, he continued. That is all that is necessary. This is what love means _ to do service.*

Most excerpts are from the transcriptions of video interviews conducted and compiled by Siddhanta Prabhu

Difficulty?

* Excerpts marked with an asterisk are from Srutakirti Prabhus What Is The

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rla Prabhupdas devotees Appreciate Him

Arundhati dev ds : rla Prabhupda was an exceptional personality. First of all he had great faith in the words of his spiritual master, so much so that he came at the age of 65 to the Western world, knowing no one, with $7 in his pocket and some rmad-Bhagavatams, to spread Ka consciousness in the West. This in itself took amazing courage, determination and above all, faith. rla Prabhupda had these qualities in great abundance. He also had a love within himself that emanated out to everyone he met, which was beyond anything I had ever experienced. I had had some love from family when I grew up, but when I met rla Prabhupda, the love I felt from him was something much greater and beyond words to describe. His love brought people in and made them want to do as much as possible to help him in his mission. His love gave me a great sense of protection and safety in the world. His love inspired me to want to do as much as possible to serve him, as well as to be around him. His presence, his aura, extended far and wide. He had a great warmth and tenderness. He was always forgiving and encouraged people to return to the fold when they went astray. I personally felt that I had not really experienced love until I met rla Prabhupda. Another thing was how expert he was in engaging everyone according to their propensities. He found service to do for everyone. His knowledge of the scriptures was also amazing. He was a devotee not just in mood, but in knowledge. He spoke Hindi, English, Bengali and Sanskrit. His desire to bring the teachings to the West motivated him to translate an incredible amount of Sanskrit astra. For years he worked for so many hours of the day and night to get as much of these texts translated as he possibly could; out of his infinite compassion for all living entities, and for the sake of spreading Lord Caitanyas movement. He appeared to have unlimited energy. No one could do as much as he, though he was so much older than his disciples. He slept very few hours within any 24 hour period. He was preaching, giving classes, translating, meeting various people, and traveling around the globe. He also empowered his disciples to be able to extend their abilities for the service of the Lord. There was a time when I was traveling with rla Prabhupda, and 65

cooking his meals, typing both his translation work and his letters, as well as teaching my son how to read and write, all in the course of a day, along with the many hours of sadhana and kirtana that devotees did every day. Devotees seemed to be able to achieve amazing feats, and it seemed that they were empowered to have some of the unlimited energy Prabhupda had. As mentioned before, he had this faith that allowed him to take risks in the service of the Lord. He had this incredible vision that no one else could see. For instance, the vision he had for the Ka-Balarama mandira in Vrndavana. This land was in the middle of nowhere, no people were around, yet Prabhupda could see the potential, he had the vision of what could or would be in the future, and was prepared to take the leaps of faith to realize his visions. His disciples would try to dissuade him, to no avail, as his faith and knowing were so great. I could go on and on. In conclusion, rla Prabhupda was totally situated in the spiritual realm and the qualities he exhibited were beyond the material world. His love, his faith, his courage, his knowledge, his compassion, were fully transcendental. Bhagavati dev ds: The first time I came to rla Prabhupdas Samdhi, I knew in my heart that this is the person who will take care of me, especially here in Vraja. Everything was so new and enchanting the fragrance of flowers and incense, the sounds of the bells of all the temples at dusk, the cooing of peacocks, the seva of my Radhe Syama. Feeling very at home here in Vrndavana, I freely wandered here and there and was attached to meet and learn from the Vrajavasis, who so naturally love Ka and various sadhus chanting the holy name in solitude. Whenever I came back to rla Prabhupdas Samdhi, he was directly looking at me, somehow at the same time internally completely absorbed, and he asked, How is your bhajan? This was the question I always heard and it gave me so much inspiration and faith to go on in my hearts journey to become a lover of the divine couple. I felt how rla Prabhupda gave me the space for my own experiences and expression of feelings to my Radhe Syama, watching trustfully and with loving compassion, understanding and divine vision. Love has no demand or expectation, doesnt see the beloveds faults and only thinks and acts for the others welfare. Sprinkled by his love, I just wish to also give it to others. Bhakti means the Lord is coming to you, you dont have to run after Him. In the same way, rla Prabhupda comes in my heart, reminds and inspires me lovingly to come back home to eternally serve the divine pastime of our Radhe Syama. Jaya r Radhe!! 66

Braja Sevaki dev ds :Twenty five years is both a long time, and a drop in the cosmic ocean of time. It unwinds over the course of a life, and simultaneously is nothing more than a blink of an eye. At the age of 47, twenty five years is more than half my life. To ask me, Why rla Prabhupda? Why did I choose him? What was it about him? Why him? means unwinding 25 years of what now represents my conditioned thoughts, behavioral patterns, rituals, practices, meditation, service: all of it centred around rla Prabhupda. All of it taught to me by him. All of it given by him. Everything I read, see, touch, talk to, speak of, wear, worship, sit on, sleep on, write, love, meditate on, think of, learn, love, and serve: all of it is because of him. All of it emanates from him. All of it a different cell of his body, a different part of his purpose, another facet of his being, yet another angle of his personality. To disassemble that which is now simply my life and reach back through it all, separate it all, deconstruct the package that wears the label Braja Sevaki and separate one tiny moment in a universal span of time and say, It was this that drew me to him, is an unfathomably humbling exercise that reinforces the depth of his presence in my heart, my mind, my life. There is nothing about me that is separate from rla Prabhupda. I dont mean that to sound as though Im pure of thought, unconditioned, in full consciousness of him, unburdened by anything but the single-minded purpose to serve him. I wish. But whatever tangible and intangible impurities and obstacles I carry that prevent me from pure surrender to him and his mission, his servants, his will, those inebriates appear insignificant compared to what is possible even in one tiny corner of the shadow he casts. So, why rla Prabhupda? In a word, love. Its what every single entity in this and every other universe seeks, longs for, will give anything for. So Ka asked rla Prabhupda to come here and reveal that love to the residents of this time, this place, this yuga. Im not sure if its a well known story, how Ka asked rla Prabhupda to come here. Bhavananda Prabhu told me a few years ago, and Im not sure if hes repeated it in a way that has been recorded, but I will ask him to do that in a few days when I see him in Mypura. But briefly, it went like this: Bhavananda was in Prabhupdas room in the Lotus Building. Hed just arrived in Mypura. It was evening, just before he was to retire. They were alone; it was quiet. rla Prabhupda said quietly, I didnt want to come here. Bhavananda Prabhu knew that rla Prabhupda wasnt so well physically, and knew that travelling to Mypura was difficult for rla Prabhupda. He acknowledged that difficulty with a few small words, nothing significant, but Prabhupda said again, No, I didnt want to come here. Bhavananda said it was so very quiet, and in that quietness he somehow understood that Prabhupda was speaking of something more. He continued, Ka asked me, please, I want you to go there. I said, No, I cant. Someone else should go. But He asked again, Please, I want you to go. I said I couldnt, it was too hard. But He insisted, Please. I will 67

make it so its not so hard for you... So, ok, I said I would come. Of course this is not verbatim; this is the essence, the spirit, of what the conversation was, to the best of my faulty memory. But the point is that Prabhupda related his personal conversation with Ka, and Kas personal request for him to come here; he related it all to Bhavananda in his room that night. I dont think a single one of us can imagine what was in the ether that night, what Bhavananda Prabhu must have felt. To experience that tangible reality of the spiritual world sitting before him, the tangible evidence of Kas love being relayed to him, of Kas desire to give us that love, to have someone come here for the specific purpose of giving us that love. There were already so many changes going on in the world due to that love by the time I came into its realm. My own family had changed, my brothers, in-laws, family... all engaged in Ka consciousness in service, already in Prabhupdas circle of love influence. That love passed through them and appeared in my hands in the usual forms: japa beads, philosophy, small books that I devoured and longed to learn more of, diet, cooking, so many things. But they were all...well...I dont know if incidental is the right word; it was all lifestyle, philosophy, and I remember every detail of my life when I read that book: where I was, what I was like, what I was doing, my marriage, my mind, my desires, my direction, my prayers, my longing to go to something and somewhere that was unknown to me, but which I knew existed. I found it in that book. I read of this person, this rla Prabhupda, and I knew from all the tangible examples of Kas love entering parts of this universe that had never seen it before that this was the person who was different from anyone else the planet was ever likely to produce in my lifetime, and then some. What he created, what he represented, who he represented, what he wanted, what he desired, and the beauty of his personality, touch, and presence, all of them came to life for me in the pages of that book. It was love. I wasnt to know how much, how real, how it would manifest, how it would steal me, redirect me, change me, maintain me....I knew nothing of that. I just knew it was what this rla Prabhupda person was all about. And as the pages of his life and his purpose and love and depth and beauty all unfolded as the story did, I started to love him. I didnt stop to think that loving this person was unlikely or impossible: rla Prabhupda was unlike any other, and that was obvious. He was all about love, and I knew it. I knew Id found where I was meant to be, where I would go, how I would get there, and how it would look. I had already begun to create the foundations of my spiritual life, but this was the conscious point where; I locked in; this was the moment I knew it was set in stone, non- refundable, unchangeable. I knew then that I loved rla Prabhupda, and that it would never end. 68

Campakalata dev ds : As a child, I felt great regret that I had been born too late to meet rla Prabhupda. I was a year too late! I envisioned myself, a spark of spirit soul projectiling at top speed through space towards Earth, trying to get here in time for rla Prabhupdas physical association. But I was too slow! I landed in the New York 55th Street temple nearly a full year after he had left the planet. I was sad. Then when I was five or so I had a dream. We devotees were lining either side of the spacious hall leading to the temple room in the Devasadan Mandir in Detroit. We were holding our breath with anticipation. rla Prabhupda was coming! And there he was. The doorway framed his glowing form. Heaps of garlands piled his shoulders and draped down to his knees. His oceanic smile beamed into the hall like the suns rays. We dropped to the floor in obeisance and then rose quickly to sprinkle flowers for him. As he walked past, almost gliding, head held high, eyes glistening, he turned my way. Our gazes locked and warmth of love and reassurance filled me to the core. And then he walked on. I awoke happy and content. For me, rla Prabhupdas uniqueness is that he is still here. And he is here for me. I may have missed his vapu or physical manifestation, but Ive always felt his close presence in my life. He speaks to me through his vani - his books, recordings of his conversations and lectures and the words of his disciples. He gives me strength, solace and hope through his deeply resonant voice filled with emotion as he sings. Sometimes I feel his presence dramatically when Ive had a nagging doubt or worry and upon opening one of his books or listening to one of his classes, I instantly find the answer. This happened just last week when my daughter and I were visiting Mypura. I was feeling some guilt for taking our Govardhan Silas out of Govardhan when I just as easily could have left them home for my husband to care for. One evening, I switched on my nephews e-reader to read from Ka Book. I typed in a random page number, 567, and to my amazement opened to the chapter about the Govardhan Lila. The very first sentence was this, The followers of the Ka consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. I was filled with wonder and joy at rla Prabhupdas timely kindness. Hes the spiritual grandfather Ive never met, but with whom Ive always been. Considering that Im one of thousands who feel the same way that rla Prabhupda is here with us his distinctiveness increases monumentally. Yes, rla Prabhupda is special.

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Citralekha dev ds : Since the beginning of creation Vedic Dharma is the norm Worship of Lakm Narayan in adoration Religion in its most complete form Now in Kaliyuga degradation Vedic Dharma is fast gone But by Mahprabhus incarnation The Supreme welfare work is done In previous ages-the goalr Lakm Nryaa By yoga, yajna or arcana This same Lakm performed austerities She wanted to experience Vraja Prema Love beyond formalities Mahprabhu freely distributed What Lakm Dev could not get In every town and village He predicted In India maybe, but how in the rest? After lifetime of preparation rla Prabhupda risked and sacrificed all With no help or cooperation The order of Guru and Gauranga his all in all His pure love unmotivated, uninterrupted The Supreme welfare work his mission With the Holy Name, Kali Yuga victims saved Empowered by Mahprabhu to create a worldwide revolution On a personal note, my life which otherwise would be just pain Is for the present and the future full of nectar, when seriously following Indeed, life in devotional service to rman Mahprabhu, Rdh Ka the greatest gain Somewhere else something better, higher than what rla Prabhupda gave us? Mahprabhus reply to Vallabha Bhatta Strong but so much meaning. daivisakti dev ds : Whats so special about rla Prabhupda? rla Prabhupda is like a cintmai touchstone. He can transform anyone into a devotee by his association. At the same time, he remains completely transcendental. 70

Why is rla Prabhupda so special to you as a person, a devotee? Prabhupdas instructions are the fiber of my existence. Everything I do revolves around his instructions to me. There is no other life than his order. How has he influenced your heart and life? By giving me instructions Prabhupda molded my life personally. I have embedded those instructions into my heart and life, and they are purpose of my existence. I actually cannot imagine a life outside of his instructions. Why do you love him? rla Prabhupda cared for me personally. He took special care of me. This was not accidental or artificial. It was because I sincerely tried to please him and he acknowledged that. Prabhupda reciprocates the service of his devotee. This is an eternal relationship of servant and master, not just this spot lifetime. I am fully prepared to eternally serve Prabhupda in whatever capacity he requests. I fully understand that my relationship with him is eternal and blissful, beyond the inebrieties of this material world. Every single day is an adventure serving Prabhupda. Every day is different and challenging, trying to carry out his orders. Our relationship is always dynamic and increasing in understanding and realization. dmodara Priya dev ds : A prayer from the heart to my spiritual grandfather, rla Prabhupda. When I come to the temple room in the early morning, everything is still dark, just one little lamp is burning above the altar. My first duty there is to switch on the lamp above rla Prabhupdas asana and to wake him up. I like these moments, since it is a very confidential and personal atmosphere at that time; the rest of the temple is still fast asleep. There is only rla Prabhupda and me. I carefully pay my obeisances to him and then, very often, I stop for a moment, sitting down in front of rla Prabhupda, to offer a personal prayer to him: My dear rla Prabhupda, still it is like a miracle for me to be here at your lotus feet. How I got that mercy, I dont know, certainly it is undeserved. You saved me from drowning in the material ocean. You gave sense to my life and answers to my questions about the absolute truth. You mercifully engage me in the seva of r-r-Rdh-Madana-Mohan most unbelievable for me, certainly. And when I remember your life, you left Vrindavan at an advanced age; at an age when others simply sit down and do their own bhajan. You took the trouble because your love for your sweet Vrindavan-Ka is so strong! And, what touches my heart, you took the trouble, due to your deep compassion for the fallen, ignorant souls in the dark West! How completely selfless! - And all these books, translated and commented in a way that even poor me can get a glimpse of what the goal of life is, all these temples which are like spiritual embassies in mayas kingdom, all the 1,000nds 71

of recordings, and many uncountable things more, a vast ocean of nectarean spiritual food for the starving souls! If I consider all that, I can simply conclude that you are not from this world. You are compassion personified, undaunted in any circumstance, 100% dedicated to your spiritual masters order, a messenger from the spiritual world, no doubt about it. Dear rla Prabhupda, I am simply eternally indebted to you! How then can I please you? How can I be of some little, insignificant use, a little wheel in the whole machine of your divine mission? How can I repay you for your superhuman endeavour which you did so selflessly? The only payment I have is my dedication to the seva you gave me. I do not know if you are pleased with it since there is certainly a great potential for improvement in it, but, that is all I am able to give right now. - Please, accept it! Thank you, rla Prabhupda! Hare Ka. Gaura mani dev ds : It is our greatest fortune to have been born in rla Prabhupdas family. Although we were not able to have his direct personal presence we were very fortunate to receive the love and care that he left for us with his dear disciples, my parents, my spiritual master, and my dear most Gurukula teachers! rla Prabhupda left us with an ocean of spiritual nectar giving us the ingredients to churn the liquid prema and pour it to nourish our growing creepers of devotion. Beginning our day with prayers to his lotus feet, Vande Guroh r Carana Aravinda, each morning we were trained to sing these beautiful words that he gave us. With his Personal Japa Meditation he linked our hearts directly to the holy names, giving us the Mahmantra, reminding us to sit properly and that just as milk touched by the lips of a serpent causes a poison effect, as far as possible chanting should be heard from the lips of a pure devotee. rla Prabhupdas transcendental sound vibration, through his magical bhajans and kirtans, takes us on a deep wave of ecstasy, intoxicating yet training our mind with priceless attraction to r Ka and his names. All Glories to His Divine Graces transcendental writings, the masterpiece of knowledge, the king of education, rmad Bhagavad Gita As it is, rmad Bhagavatam, and r Caitanya Caritamrita. Each and every word is an expression of ecstasy written by His Divine Grace, building a firm foundation of how to love the Supreme Personality of Godhead. rla Prabhupda knew that the easiest way to purify us was simply by giving us Ka Prasadam! From ISKCON bullets, gulab jamuns and hot kachoris to 72

simply wonderfuls and curd sabji, He injected us with the highest taste, Bhagavat Prasadam! Above and beyond all, our eternal Grandfather rla Prabhupda has blessed us with a family if thousands of mothers and fathers aunts and uncles, brothers and sisters! He built a house so grand for the whole world to live in! Govinda dev ds : Its very special for me that rla Prabhupda cares about me. Who am I? And yet he cares. Lord Caitanya is known as Patita-pavana, but rla Prabhupda is even more merciful. At an advanced age he left India to come to the West and save we most fallen suffering souls. He came to Russia for only four or five days. And he met only one person to whom he could preach, but that was enough to light the fire. That one disciple, Ananta Shanti Prabhu, began preaching underground. And now there are thousands of devotees in Russia. rla Prabhupda came to Russia because he knew that souls like me were waiting for him. So many were waiting and he cared. He touched the hearts of so many all over the world and brought them to Ka Consciousness. Only rla Prabhupda could do that. And even now, in spite of his physical absence, he continues to guide and supervise the movement through his disciples, his books, his murti forms, and in so many different ways. I never met rla Prabhupda but I know that he knows me and I know him. And I know that he is available, that he is waiting for me, anytime I need his guidance and shelter. And believe me, I am not the only one who feels that way. rla Prabhupda is so special because he loves us all faults and all. Jagattarini dev ds : Simply stated, rla Prabhupda is so essential to me. It is as if his voice is installed in my consciousness and gives directions which I try to hear and follow. But what I find most endearing is the fact that his affection remains firm and unaffected by whether or not I am able to live up to his instructions or expectations. I pray to always be improving in my personal self surrender to him in many different ways.

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Kishori Gopika dev ds : rla Prabhupda had an amazing capacity to see into the heart of every devotee, all living entities for that matter, and intuitively know how best to engage them in Ka Consciousness. Even if someone had a small attraction for Ka, rla Prabhupda was able to fan that spark of interest into a flame by encouraging whatever special skill or talent that person had and dovetailing it in devotional service. This demonstrates not only his intimate connection with Ka, but also his most compassionate desire and ability to reconnect everyone with Him. rla Prabhupda was able to bring out the best in everyone because he saw the best in everyone. His spiritual vision was so broad and full of pure hearted intelligence that he was able to penetrate into the hearts of his disciples in a very personal way. Innumerable seemingly ordinary peoples lives became useful and fulfilling by rla Prabhupdas guidance in how to utilize their natural tendencies in the proper direction. He did this with kindness and appreciation, like a loving father. This is so valuable because he was empowering people how to be themselves to the fullest extent as part and parcel of Ka; in which can be found unlimited happiness and boundless joy. This was rla Prabhupdas gift to all of us. Meditating on these special qualities of rla Prabhupda gives me the confidence and strength to go forward in Ka Consciousness with the feeling of being supported in my unique capacity to serve the Lord. By rla Prabhupdas mercy we can feel how each of us has a valuable role to play in this glorious Ka Consciousness Movement. Our lives take on a true purpose and deeper meaning in which we can flourish as individuals and as a community at large. rla Prabhupda truly built a house in which the whole world can live and in which each of us can feel at home. Ka Kunda dev ds : All activities in my attempts at devotional life and all my aspirations for the future stem solely from what rla Prabhupda gave to us. Without my param-gurudevas magnanimity, determination, and deep faith in his gurus instruction and Kas holy name, I would still be lost in the meaningless tinsel beauty of this worlds mirage. The most significant aspect of rla Prabhupdas mercy therefore, for me personally, is this open secret. Through his teachings as well as his personal example, he gave a unique formula that through guru-nih and nma-nih we can attain the highest, most exquisite goal of the gauya-vaiavas. Kas Messenger Respecting ones guru is traditional. However, before rla Prabhupda came, how many understood that it is our gurudeva who, by accepting us, establishes our 74

relationship with the Absolute Truth, Nandanandan Ka? Who understood that it is solely our gurudeva who can accept our service starting with the chanting of the holy names and mercifully offer it to r Gaura Rai and r r Rdh Gopinath? Who understood that we are in desperate need of connections; that we need a personal invitation to enter the spiritual abode? rla Prabhupda showed us the most effective way pleasing Kas devotees, our gurus; who are so dear to Ka that they are always in Kas heart, as Ka himself states, sdhavo hdaya mahya (Bhg.9.4.68). Worshiping and serving our spiritual masters through whom we can actually approach Ka and his service is a confidential secret that can open the door to all perfection. It was rla Prabhupda who gave this knowledge to us. All we can aspire for is to become the mercy-cases of our spiritual masters. Thus Prabhupda gave us the Gurvtakam prayers; he gave us r-guru-vandana. And he gave us a day-long meditation on guru service to himself and the guru-parampar. He gave us the instruction to preach giving the holy name to others is the quickest and surest way to draw the attention of Guru and Gauranga. Following the instructions of our gurudeva and param-gurudeva, and thus pleasing them, Ka might be pleased to bestow his mercy upon us. Then, we can inherit Prabhupdas unique legacy. His Matchless Gift What our own Guru Mahrja, rla Prabhupda, and our gauya acharyas offer us is the topmost name, nma-reha. It is prema-nma, the name that can bestow upon the chanter braja-prema, the peerless emotions capable of controlling Shyamasundar. This mah-prema was always treasured exclusively in the hearts of the residents of Vrindavan. Only by r Kas extraordinary arrangements could anyone else get a glimpse of it Uddhava, when he was sent to Braja with a message of love; and Kas Dwarka queens when their Dwarkadish took them to Kurukshetra for his meeting with the brijbss [Visvanath C. Th.: Srrtha Darsini 10.45.25]. Only they received higher education in the Braja University of Prema; but besides them, no one else. The highest kind of love was the sole property of the gopis, especially rmati Rdhrani, and was hidden deep in her heart. Until tapta-kcana-gaurga Mahprabhu stole it! He broke the lock on its storehouse, and, with his confidential associates, madly intoxicated on its nectar, distributed the contents all over India. He instructed his followers to write about this love; and our acharyas, following in the footsteps of Gaura and the Goswamis, made it available to all: 75

uttama adhama kichu na bchila yciy dilaka kola kahe premnanda emana gaurga hdaye dhariy bola Never discriminating who was a fit candidate, elevated or degraded, the son of mother Sachi magnanimously accepted one and all onto His lap in a loving embrace crying, Come to my fold, come to my fold! [Premananda Das Thakur] Since then this most intimate liquid treasure has overflowed the shores of India. And owing to our param-gurudevas compassion and faithful adherence to the instruction of rla Bhaktisiddhnta Sarasvat Prabhupda, this nma-prema-ml which Mahprabhu started to weave from Nabadvip is now garlanding the whole world. Prabhupda took everywhere rdh-viraha-vidhura-rpa Jagannath, the Lord of the Universe who is the embodiment of separation from rmati Rdhrani; and ka-viraha-vidhura Gaura, who in rdh-bhva is suffering the pangs of separation from r Ka. He took Gauras crying, the chanting of Hare Ka, and, as my guru-pati would say, is engaging all of us in this krtana of our sampradya for the pleasure of Mahprabhu. THIS is the special, special gift our rla Prabhupda offered to us he opened innumerable further branches outside India of the Braja Prema University branches that even the illiterate, the addicted, and the most sinful can enter. Inconceivable! His Gift-Wrap rla Prabhupda wrote tirelessly. He conveyed the highest truths in a deceptively easy-to-grasp manner. His message was accessible for all, yet it was the most sublime. rla Prabhupda tailored these unparalleled, higher than scholarly, topics to his audience. He expressed them in such everyday language that some persons with a superficial background in Gaudiya Vaishnavism might think that he only taught the basics. They only see some simple brown paper. They overlook the most valuable diamond wrapped up inside. rla Prabhupda gave us everything. This is his genius and mercy to package the topmost gift in such a way that even the, really, most unqualified us Western yavanas and mlecchas could become attracted to it. He offered the highest love to persons who had no adhikra even for the most basic varnrama-dharma of human life; never mind unnatojjvala-ras sva-bhakti-riyam the most sublime and radiant mellow of pure devotional service (Cc. di.1.4). 76

His Personal Care Beyond his exceptional munificence in bestowing his philosophical gifts, for me, rla Prabhupdas perhaps most striking quality is how personal he is in his dealings. To love means to be personal. How active rla Prabhupda is for his disciples and grand-disciples on a day to day basis, when we invite him into our lives! And how sad it is that due to laziness, or whatever other excuse, we often miss out on his special responsiveness. In his writings and lectures rla Prabhupda defeated nirviea and nyavda, impersonalism and voidism; but more, he demonstrated, and is still demonstrating, what it means to be personal. The tangible answers that Prabhupda gives in our lives, the times we understand that he personally takes care of us, are powerful faith-inspiring and life-changing experiences. Prabhupda is always there for us. We may be totally bewildered. We may even feel abandoned by our initiating gurus and let down by the senior Vaiavas and the society in which we have been trying to serve for a decade or two. Sometimes there seems to be no way out from the seemingly justifiable disappointments and bitterness, from the sharp pain of our crushed semi-spiritual hopes. All thats going on is Kas teaching us but to us it appears that there is no way out from the dark and frightening world that we grope about in our spiritual blindness. Utter despair. And then, suddenly, a ray of the sun shines through and our merciful paramgurudeva appears to us to remind us of our forgotten good fortune, to bring us back to the right path. durdaive sevaka yadi yya anya sthne sei hkura dhanya tre cule dhari ne If by chance a servant falls down and goes somewhere else, glorious is that master who captures him and brings him back by the hair. [Cc. antya 4.48] Sometimes rla Prabhupda comes as his words in his tapes or books. I have heard from so many sincere devotees that, miraculously, Prabhupda responded to them in their hour of need. Sometimes he shows us the way through a non-devotee who corrects our attitude on book distribution; or through a silly advertisement on the street: There is nothing else but this NAME! Sometimes more rarely he comes in the form of one of his compassionate followers. He magically cuts some of the Gordian knots of attachments that obstruct our vision, arranges for us a new service situation, and establishes us again on the path of bhakti. 77

rla Prabhupda has appeared to countless devotees in their dreams at the dawn of their spiritual life to nourish their tender faith. He has come to so many when they genuinely cry for direction. He has arranged to put so many devotees in touch with their spiritual master. He continues to be there for his genuine followers whenever they are faced with some seemingly insurmountable obstacle. Finally, he promised that he would be there to let us in the back door when we at long last reach our destination the lotus feet of r r Rdh Gopinath and their beloved servants in r Goloka Dham. rla Prabhupda. Eternally and personally there for every one of us. Laxmimoni dev ds : Its a funny question actually. Why wasnt he special would be easier to answer. He was so dedicated to saving as many suffering souls as possible- assisting both his Guru Mahraj and r Ka in their mission, that at 65 he began a journey most would be hesitant to take even at 20! From India to America he travelled with no money, no directions, little contact, no concrete plan and began to preach. He was fearless! Sure that Ka and his Guru were with him and would direct his wandering, he was prepared to make great sacrifice. He had nothing material to sustain him. He needed nothing material! Walking the streets of New York alone, he began his mission. He renounced renunciation. Now we long for the solitude and peace of Vrindavan (then there were both, now there are neither!). He had that. Living at Rdh Dmodara, looking at and praying to rla Rupa Goswami and others in our line. He had little care but he left on a boat across the sea and took on the incalculable headache of raising hippies to happies. Running a worldwide movement, he went on pilgrimage to New York! He came to clean coal! Persons with no conception of brahminical behavior. Intoxicated physically and mentally we were his subjects and his object was to change us into agents of Lord Caitanya. How far out! He could see beyond the coverings of the three modes and see the soul and become the expert miner to find the gold within us - That shiny spark! All glories to rla Prabhupda! He was amazingly tolerant. We offended him in so many ways letting him stand on line, clean after us, repair mistakes caused by our stupidity. 78

He supported us despite criticism and blunder; he gave us the benefit of doubt, tolerated our foolishness repeatedly and yet when he was challenged for accepting us, he preached strongly that we were indeed deserving of Kas mercy, that we could be Brahmins, that we even the women were worthy of respect and even honor! He defied the smartas and criticized them for being myopic and unable to understand, what to speak of execute, the vision and intention of r Ka Caitanya namely bringing each and every spirit soul back to Govinda. He cared about me! Who am I? Had milk brought to me each day in Mypura, heated outside over a fire when there was no kitchen! He asked if I was warm enough standing to greet him in the early morning. He taught me how to cook, and eat and dress, and pass, he told my husband to find me a nice place in India so I would be healthy and happy even while living there in 1970. He gave gifts to my children although there were big devotees all over the world wanting his time and energy. He gave us the essence of Ka Consciousness in a beautiful way and gave us Ka Consciousness on one on one basis as well. Cautiously guided us so we would not misunderstand the depth of our relationship with Lord Ka and would not take that relationship casually. rla Prabhupda is special in his infinite wisdom his vision into the future his ability to warn us of upcoming danger and offer appropriate armor to avoid the casualty of leaving the path of devotional service. He cried when someone left and shed his blood to nourish our Ka Consciousness. He is special too because he gave us the worship of Ka in His deity form. rla Prabhupda asked Ka & Rdh, Gaura-Nitai and all Their Lordships, to take care of each other! And tolerate our immaturity the way he did. rla Prabhupda offered Ka many temples and taught us how to worship Him with such opulence and devotion that he raised the standard of worship in Vrindavan and all of India. He is special because he gave us the process of Sadhana-bhakti in a way just fitting our fallen state and the condition of the world in Kali-yuga. He translated all the essential spiritual books to assure our spiritual journey would be successful. He was so anxious to do this that even with his last breath he was giving his Bhaktivedanta Purports. rla Prabhupda was so special in so many ways there is no possibility of my writing or even knowing them all!

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Perhaps rla Prabhupdas most outstandingly special quality was his ability to maintain his humility and wonderful childlike mood despite having so many special qualities. Despite money, followers, possessions, he was always putting Ka in the centre, leading us to Ka, putting Kas picture everywhere chanting Kas holy names and encouraging us to do the same. rla Prabhupda was a living example of being one pointed, fixed in giving Ka pleasure; determination. His preaching and his actions were completely in concert! He was fully dependent on Ka. Certainly he was most special! mandalesvari dev ds : Dear rla Prabhupda, I offer my most humble obeisances in the dust of your lotus feet. Unfortunately I did not have the opportunity to have your personal association, but I feel your presence very strongly through your books, murti and your ISKCON movement. Actually I feel your presence everywhere in my life because all I have today that I am grateful for are only due to your causeless mercy. Before I met your devotees I was very confused and lonely and couldnt find any answer to my many questions. Im sure that if you did not help us through your efforts, opening a bright door to the reality of Divine Love, me and many others would remain lost in this dark, cold life. You brought hope to me, my true spiritual family, my dear spiritual master, my identity and the strength to go forward in this life. I love you very, very much and I beg of our dear Lord and Queen r r Rdh Govinda to make me qualified to serve your transcendental mission. mitra dev ds : Someone who always lets me in, Repairs whatever breaks within, involves, engages, accepts and trains, Loves, nurtures, is compassionate, Allows me to be who I can be Protects from kali-yugas craze, Reforms the bad, old, stubborn ways. Attracts to the jewels of the truth, Beaming with transcendental youth. Hooks me to Rdhs lotus feet, unveiling drops of how theyre sweet. Patiently guiding me towards the goal, Although my pace is very slow. deepens the knowledge of our God, And more You are my Prabhupda! 80

narayani dev ds : rla Prabhupda Kas Ambassador of Love rla Prabhupdas love was like that Of a Bengali mother Who 24 hours desires to nourish her children. He sacrificed his health To carry Kas love To us whom he did not know, But whom he loved anyway. rla Prabhupdas love overlooked Our weaknesses, Forgave our falldowns, And fanned whatever little spark Of desire we had to serve Ka. He fed us with sumptuous prasad, Enthused our minds with Revolutionary plans to save the world, And bathed our eyes with visions Of the spiritual world and their residents. He gave us Kas holy names, Which transformed us and Gave us hope to contact and join Our real family with Ka in the spiritual world. He beckoned us out Of our comfort zone, Begging us to extend ourselves As he did, for the welfare of others. He is still calling us even now Will we hear his call to surrender even more and give our hearts to Ka? 81

Or will we relax in our Comfortable spiritual cocoons, Neglecting others and thinking Only of our own advancement? The truth is that For those who follow rla Prabhupda, His instructions and his example, The doors to Goloka and Nabadvip dhama Are open. Padmavati dev ds (Age 13) : Really, what I like about him is simple and short: Despite his age and the circumstances he was in, he travelled to America to try and help lost souls find refuge in the truth. If it werent for him, our family probably wouldnt be as happy as it is. Id be going to public school (which, to me, sounds awful compared to home school) and Id probably never see my parents due to the fact that theyd probably be going to work all day etc. But since he inspired the hippies to become happies, we are now happies instead of hippies... For example, I have a wonderful mom who does school with me every day (and mostly I really enjoy school) and cooks delicious prasadam. And I have a dad whos fun and naughty just like a fun and annoying older brother (of which I am bereft), but he knows when to be a strict dad when I need the guidance. And hes a good story teller. But if it werent for Prabhupda, my dad wouldnt have any of those cool stories to tell. If Prabhupda hadnt gone through so much trouble to save us hippies Id be in a very different situation and I probably wouldnt be as happy as I am now. Id want to know a reason for life. Id want to know stuff that makes sense. But now thanks to him Im born into a family with parents who give me that knowledge which some people spend years searching for. Padyavalle dev ds : rla Prabhupda is special and perfect in every way. His mercy is unlimited. Everyone who comes in contact with rla Prabhupda in any way His books, His followers, His instructions, etc, is touched by Him.

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e e e e e e e e

He made a house in which the whole world could live. He opened many temples around the world. His whole life was exemplary and a perfect example for us to try to follow. He made everything so easy for us to become devotees. He is so merciful. He just wants us all to be successful in our devotional service. He made concessions for the things that would be hardest for us Westerners to follow. As much as we surrender, He reciprocates 100 times more with us. He is so easy to love, worship, and follow.

I am deeply indebted to rla Prabhupda for allowing me to stay in His movement. I pray that I can continue to stay here and make some advancement. Rdh Kunda dev ds : Why is rla Prabhupda special to me? He is my prananatha! My life and soul! My most beloved in all the world! I owe him my every breath! Why? Because he saved me!! I owe him my every breath, every step, my every everything! It was He only who cared to come! Did any other Vaiava care enough to come for us?? NO!! It was rla Prabhupda ONLY! And ONLY rla Prabhupda could have saved someone; such super degraded creature as myself... rla Prabhupda, the most awesome patita-pavana, saviour of the whole world for the next 10,000 years ki Jaya!!! Who can imagine WHO HE WAS??!! He didnt reveal it to anyone. One devotee came here and said that he asked rla Prabhupda who he was in Ka Lila. rla Prabhupda replied that, If I told you, you wouldnt believe me. !!!! Hari Bolo!! He was sent here from the Spiritual Sky to deliver this material world from all our miseries! We were drowning in hell yet content on coming and going to and from the court of Yamarja! But then we met Him! Who can ever imagine our inconceivable, rare good fortune? We met the most loving, compassionate, most powerful Mah-Bhagavat! Para-dukha-dukhi! We used to see Him every day in rmad Bhagavatam class! Who can ever forget His most loving, beautiful smiling face, emanating pure Ka-Prema in all directions! He would sing Jaya Rdh Madhava like no one else in all the fourteen worlds His eyes full of tears of prema! Just to get one small glimpse for even a second made us go bananas means like a rocket taking off into the skies! Whoah!!! Seeing rla Prabhupda I really cant describe in words!! Seeing rla Prabhupda for us it was just out of this world out of this material world and Back to Godhead! Yes! Being with rla Prabhupda you were transported to the SPIRITUAL WORLD!

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rla Narottama Dasa hkura simply weeps I will smash my head against a rock! I will enter into fire! Where will I find the reservoir of all loving qualities? Without rla Prabhupda we are feeling all vacant in the world full of demons! He was more loving and tolerant than millions of Bengali mothers, more generous than millions of desire trees! More humble than millions of blades of grass! More renounced than millions of sannyss! More compassionate and powerful preacher than millions of Kas pure devotees! Once on Sankirtana, I met a famous face reader. He looked at rla Prabhupdas picture in the BTG and said, Your Spiritual Master cries a lot! He cries day and night. But his crying is not of this material world. He is from God! I have never seen such a special face as His ever! We have some hope, because we are related to rla Prabhupda! Just like I was just reading in Caitanya Caritamrta about Amogha, Sarvabhaumas son-in-law. He severely blasphemed Lord Caitanya and was dying of cholera, still Lord Caitanya embraced him and gave him Ka-Prema! Why? Because he was related to Sarvabhauma, a pure devotee! So because I am related to rla Prabhupda! Lord Caitanyas favourite devotee! So hopefully I will also get special concession, special mercy as Amogha did receive. rla Prabhupda is our eternal master! Hopefully He will never reject me, seeing me too fallen. He risked His very life for us! He once told us, I didnt see right! I didnt see left! I walked straight through hell, fire, to come and get you all! For us! He risked His very life! He gave His life for us! And then He gave us everything! ISKCON, Ka-Balarama! Gaur-Nitai! r r Rdh Shyam!! Devotional Service! Hare Ka Mah Mantra! His Books! Ka Prasada His very self! Oceans of nectar on and on! He gave the highest to the lowest cockroaches as me! He revealed this topmost confidential secret! That JUST by chanting this Hare Ka Mah Mantra we can achieve this topmost rare gem love for r r Radhey Shyam!! The highest to the lowest VAMPIRE cow eater pig eater! Who can fathom it all? rla Prabhupda is just the coolest! Most awesome! Rare-Rare Kohinoor diamond that has ever walked the planet! What else can I say! He is beyond English words! Maybe Lord Caitanya can glorify Him enough! As it is said in Caitanya Caritamrta that Lord Caitanya would glorify His devotees as if He had five mouths! Rukmini dev ds : If we could imagine the catastrophic event: the sinking of the ship, Titanic, where hundreds, maybe thousands of people tragically died. Then, if we would multiply that number by infinity, we could have some scope of the disaster of repeated birth and death in this world. If we could imagine some angelic savior coming to change the course of such a disaster, coming to change the course of the sojourn of the lives of such infinite suffering living beings, we 84

might have some sense of the significance of the contribution of rla Prabhupda. We were all sinking down into the abyss of the horrible ocean of birth and death. Our hearts frozen, unable to love, unable to sense our real identity of relationship with our dear most friend, the most cherished Lord of our hearts, Lord r Ka. rla Prabhupdas compassion was so immense! He heard our cries, he felt our suffering. He prayed to his Guru Mahraj and rla Rupa Goswami for their blessings of empowerment, then left r Vrndavana Dham [how mystical: even while carrying it everywhere within him!], and he entered hell to save us [then turned hell into r Vrndavana wherever he went!]. What other Vaiavas only thought to be poetry, or some exaggeration of hyperbole: that the mission of Lord Caitanya would spread to every town and village, he did it! And he continues to do it through the efforts of his many sincere followers throughout the world. rla Prabhupda has revealed to the world the very face of God. That which is longed for, and sought after by mystics of every tradition, of every world religion. That which is vague and shrouded in mystery, rla Prabhupda has bestowed upon us, if we can only take it. If we can only embrace it. I know without a doubt that rla Prabhupda is personally carrying each and every one of his followers back to the lotus feet of the Lord. And he exclusively has said [no one else has said!] that we must take it seriously, not misuse this rare opportunity, and go back to Lord Ka in this very life. Who else has said this? To us! To the outcasts of Vedic culture, and the disenfranchised people from all over the world! I can only pray that I may be empowered by him to use whatever time remains in my tiny, insignificant life to assist him in his titanic efforts to rescue the suffering souls of this world. Without his mercy we were on a suicidal course, bound for innumerable, unseen icebergs of catastrophe, life after life. Thank you, rla Prabhupda, for this chance to offer just a few drops of glorification into the depth of the ocean of your qualities. Saroj dev ds : Actually, if it wasnt for Prabhupda, I would be rotting in the gutter right now. I very much see Prabhupda as my savior. He saved me. And he saved my family. But he protects and loves us in such a very special way. So very personal. So caring. Let me share an experience of this with you. It was 1971 and my husband and I had taken our first child, a son, to offer to the deities at ISKCON Detroit. We gave a donation and the devotees gave us a Bhagavad-gita but they didnt tell us Prabhupda was in Detroit at that time. We lost such a precious opportunity. And quite frankly, it weighed heavily on my heart for many years. 85

Many many years later, the Prabhupda Centennial celebrations began and ISKCON Detroit decided to have Prabhupda (in his murti form) visit the homes of various devotee couples. We were initiated by this time and were actively engaged in temple service and so I went with happy thoughts to check whether my husband and I were amongst the lucky few who would be blessed to serve Prabhupda in their homes. We werent, and I was heart-broken. I really felt that I had missed out once again on a very precious opportunity. I cried and cried. And I also prayed: What am I doing wrong? Why are you avoiding me Prabhupda? Please tell me. I also want a chance to love and serve you. I was upset and exhausted. I dozed for some time. Around 5pm the phone rang. It was the temple president. He wanted to know if rla Prabhupda could stay at our house overnight and we could bring him back to the temple next morning after breakfast. I was speechless. And I was sobbing uncontrollably. Prabhupda had so amazingly and lovingly heard my heart. I had only a short time to prepare for his arrival. We cleaned and cooked, And cooked and cleaned. And rla Prabhupda stayed in our home overnight. We got to feed him, put him to rest, wake him and drive him to the temple in such wonderful, personal ways. We all felt his presence and his loving care so strongly. It is an experience I will never forget. Even now it brings tears to my eyes to remember Prabhupdas incredible kindness upon me. He is so wonderful. Siddhi Lalasa dev ds : In December 1977, my father presented me two books Easy Journey to other planets and Perfection of Yoga. I was 15 years old. He told me, Ive noticed you are different from other children. It must be from your past lifes vasana. From childhood I wanted to go to temples, observe fasts and read spiritual books. I was asking umpteenth questions to my father who was my hero and best friend. The last question that I asked my father and which he could not answer was, What is the meaning of the statement that I am God? On that eventful day, in December 1977, my father gave me the books that answered my question. The books were read and put aside. For the next three years, I kept coming across rla Prabhupdas books without realizing I was reading books from the same author and that he had a spiritual organization. Finally in 1980, I came across the BTG. Even though I was trying to read the books, I found it hard to understand the philosophy, but the BTG easily explained the deep philosophy and finally I started to understand. I also realized I was reading books from an organization called the Hare Ka Movement.

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Friends were visiting the ISKCON ashram and I also wanted to attend their satsangas. And very soon I wanted to join their ashram as a full-time member. And that is when the war started with my father. I cant even describe nor do I want to describe his anger and his blasphemy of rla Prabhupda. He became so inimical to rla Prabhupda that our relationship completely broke. It was a matter of choice either him or rla Prabhupda. I chose rla Prabhupda. My father was extremely conservative and orthodox. Besides his pain of losing me, was his anxiety for my security. I was alone, all by myself travelling the world, preaching everywhere, to all and everyone. Over the years, even though the relationship remained distant, it was vibrant and his training in my upbringing also remained vibrant. Finally, this Janmami year 2011 my father left his body at the stroke of exactly midnight. The event was hair-raising. He was cremated on rla Prabhupdas Vysa-pj day. During his final hours I was chanting for him, reading rla Prabhupdas Bhagavadgita to him, and hearing H.H Bhakti Bhrnga Govinda Swami Mahrjas Kirtana CD, he left his body. Because of my conflict with my father, I had completely overlooked the fact that actually he had developed a relationship with rla Prabhupda. rla Prabhupda had accepted him as his disciple, even though my father adamantly refused to accept him as Guru. I have no doubt at all that it was rla Prabhupda who took my father. rla Prabhupda, being himself from Vedic culture, completely understood my fathers pain and concern for my welfare. Against his will, my father had sacrificed a daughter for rla Prabhupdas mission. And rla Prabhupda, out of his extreme gratitude, rewarded him by giving him a very high destination. Sita Rani dev ds : This Ka Consciousness Movement is rla Prabhupdas mercy upon the conditioned souls of this world. If it was not for rla Prabhupda, I would have not have known anything about Ka Consciousness, not known that Ka is the Supreme Personality of Godhead, not known anything about the most munificent incarnation of r Gaurasundara. It is beyond my imagination to even contemplate what would have become of me had rla Prabhupda not come. I would still be rotting in the material world through the endless cycles of birth and death. 87

It is indeed our great fortune to be born in the Kali Yuga when r Caitanya Mahprabhu appeared, but our fortune is even greater to be born in the millennium when rla Prabhupda appeared. Since r Caitanya Mahprabhu appears once in the day of Brahma, rla Prabhupda also appeared in the same millennium to fulfil His desire. r Caitanya Mahprabhus movement is extremely merciful but it is due to the immense compassion of rla Prabhupda that it is encompassing all the fallen souls. Had rla Prabhupda not extended his mercy, we would never have arrived to a magic figure of 16 rounds and this movement would not have touched thousands and thousands of fallen souls. The mercy of r Caitanya Mahprabhu which was earlier available to only those chanting 1,00,000 names is now fully manifest by chanting 25,000 names. With 16 rounds and four regulative principles, complete perfection is possible, i.e. in one lifetime one can go back to Godhead. rla Prabhupda did not give us a whole lot of rules and regulations, as he knew that for the people of this time and age, it would be difficult to follow. He gave us the essence, the highest benediction chanting of the holy name. Just by chanting the holy name one can reach the highest perfection of human life. It is unimaginable how rla Prabhupda left Vrindavana to spread the message of r Caitanya Mahprabhu all across the world; how he was up at midnight to translate the books so that we can have Bhaktivedanta purports which encompass the teachings of previous cryas. The more I read his books scrutinizingly, the more I appreciate the immense depth of these purports and more I become convinced of the condensed mercy of rla Prabhupda which is overflowing through his books. rla Prabhupda is my savior and I can never repay him for what he has done for me. Sumati dev ds : rla Prabhupda is my savior, my father, my teacher, my friend. I was drowning in an ocean of material sense gratification and suffering when he rescued me. Through his disciples and his books he taught me the truth of the reality of Ka, and His eternal abode and that I have an eternal loving relationship with the Supreme Lord. The older I become the more humble and in awe I am when reflecting on what rla Prabhupda did at the age of 70. He had nothing but the suggestion of his Guru Mahraj to spread the teachings of r Caitanya Mahprabhu in the Western world, a few rupees, a change of clothes and a trunk of his personally translated, edited and printed copies of the first canto of rmad Bhagavatam. Yet he was wealthy with his unshakable faith in his Guru Mahraj and Ka, who he knew as his dear-most friend. 88

He was the emissary of God yet only a few acquaintances and one of his sons was there when he boarded the Jaladuta steamship to come to the West to save us. He was affectionate and loving to those who took shelter of him and always encouraging. When I first wrote to him thanking him for giving me shelter, I sent him a small book marker I had crocheted. I received a typed letter in response and then in his own handwriting he thanked me for the book marker and said he was using it in his daily reading of the rmad Bhagavatam. He was so kind to all living entities and I pray that someday I may follow in his footsteps and be able to serve his mission with kindness to all. Syama nama dev ds : Dear rla Prabhupda, Please accept my humble obeisances, All glories to Your divine grace. When I think of you and see your special position in my life, I know that I need not go too far to find out. Just a look in a mirror, and I can see how you are the true example of how to make the impossible, possible. Once in a lecture from H.H. Mahnidhi Mahrja, I heard him quoting rla Visvanatha Cakravarti hkura that originally there was only one Kalpavriksa tree and all others became Kalpavriksas through association. rla Prabhupda you are that Kalpavriksa who came to the Western world and transformed those fortunate souls who came in contact with you and your books and teachings. You came to Iran, a strict Islamic country where there were no temples and spread the seeds of devotional service and blessed many people. I see this in my insignificant life, how by your merciful arrangement, I got in contact with your devotees, books, teachings and movement. I recall two of many touching moments, once while struggling because of a heavy obstacle, I thought that this is it for this life. There is no hope for me in this life. One early morning, before starting Mangla Arati at my small altar at home, when I removed the prasadam roses from the altar, I noticed that the red rose which was in front of you, not only that it was looking fresh but it was full of morning dew! All other roses were slightly dried and looked lifeless. Then it was more than clear that your presence, blessing and love have surrounded me. Another moving experience for me was when I felt more and more the urge of having a Spiritual master who can guide me to the shelter of your lotus feet. Unfortunately, there were no visiting Gurus in Iran and not only that, it would look quite impossible that I get visa to travel to the West. I am not intending to go too much in details, but it all looked impossible and no hope. One day I broke 89

into tears and wrote a letter to you rla Prabhupda, begged your mercy that you please kindly send one of your exalted disciples as my Guru. I mentioned even the name of my spiritual Master. A few months after that you made my dream come true. By your mercy, I could meet with my dear Guru Deva. And this is not all, you brought me under shelter of most merciful deities r r Rdh Madana Mohana in Germany and service to their lotus feet. You are so magnanimous to give us so many gifts. The gift of r Gauranga Mahprabhus movement, The gift of r Hari Nam, The gift of rmad Bhagavatam and other holy scriptures, the gift of Vraja Bhakti and so much more. You present Ka Vraja prema in such a way that even I think that this is possible, even in this one life. In fact, the only possible factor is your divine mercy. What would be of my life without you? Having this thought even for a moment makes me cry like a lost child looking for the shelter of father. You brought people from different nations, cultures and backgrounds, different generations, etc. together and made the unique presentation of the International Society for Ka Consciousness as an offering to the r Guru Parampar. You are truly the perfect example of having faith, and following the orders of the spiritual master. You left Vrindavan just to follow the order of your exalted spiritual master to save the fallen souls in the whole world. But you showed us that wherever you are is Vrindavan and gave us the example to have Vrindavan in our hearts and go back to our prabhu data desh. At this point, I appeal to you to bless me to attain a drop of the faith which you have for your spiritual master and his orders, to serve to the full satisfaction of Guru Parampar & Caitanya Mahprabhu, and may my heart be Vrindavan. All the alphabets of all the languages of all worlds combined would not be enough to express my heartfelt gratefulness. How can words show what the heart feels? Life has many unknown ups and downs. Who knows what awaits me in my life? But I have this faith that my rla Prabhupda will take care of his granddaughter. And I pray that you do not reject me, but engage me in the service of r Guru Parampar and the Holy Name until my last breath. Thank you very much for showering me with undeserved mercy, With love and gratitude, Your aspiring fallen servant 90

urmila dev ds : He brought the highest understanding and lifeservice to Rdh Ka in Vrajato everyone and anyone in the world. Narada Muni saved a hunter and degraded demigod sons. Haridasa hkura enlightened a prostitute. Lord Nitynanda saved two drunken, degraded sons of brahmanas. But rla Prabhupda brought thousands of people from the lowest depths to the highest peaks. Prabhupda knew perfectly how to interact with anyone in order to encourage and enliven anyone in spiritual life. He said exactly the right things, in the right way, with elegant movement that was like a fluid dance. rla Prabhupda was totally authentic. He lived what he taught and radiated love and truth. He could speak very cutting and heavy truth in a way that one could digest it, and delighted in digesting it. He was honest about the truth of material life, and also honest about the highest spiritual reality. Prabhupda gave himself for the benefit of others. He was very available, open, and ready to sacrifice in order to bring everyone closer to Ka. Dear rla Prabhupda, I beg your continued grace so that this disciple of yours will thrive and bloom with the invigorating fragrance of purity and dedication. May I always remain connected to you not only in feeling, but also in daily, sustained actions of bhakti. May spiritual strength, devoid of kama and raga, continue to nourish me through dedication to following your instructions. May my dedication to your instructions be indelibly engraved in my heart like stone carvings that last for millions of years. When we constantly receive the flowing life of potent purity, anchored on the stone of fixed determination, then we can give to others what you have kindly given us. By this preaching, our tiny, brief lives have meaning in the never-ending quest to repay our debt to you. Please accept our offerings of our lives and service, however full of faults and deficiencies. Please keep us always under your shelter. visakha Priya dev ds : In 1991, after thirteen years of service to rla Prabhupdas mission, I finally got a chance to spend some time in India. From the time I joined ISKCON, I had been dreaming of going to Mypura and taking shelter of the sacred Ganga. I first landed in Bombay and spent one month there, helping my guru Mahrja prepare for his VIHE Kartik course on The Nectar of Devotion, and then he said: Normally, one should first go to Mypura and take the blessings of Gaura-Nitai before proceeding to Vrindavan; but because you have served Gaura-Nitai for so many years, you may now proceed to Vrindavan. So 91

I came here; and it was love at first sight. One god-sister took me to the RdhDmodara temple and we sat in rla Prabhupdas room. We sang and prayed and chanted. From there, we could see the altar of r r Rdh-Dmodarajust as I had read in the rla Prabhupda-lilamrta. Imbibing the sounds, sights, and fragrances of Vrindavan, I was filled with bliss. Then, a thought struck me with wonder: Vrindavan is such a beautiful, divine, sublime place. How could rla Prabhupda leave it? And right away, the answer came: To bring you and others here. Our sampradaya is full of amazing devotees. And thus, there is no question of debating whether Visvanatha Cakravarti is greater than Narottama dasa hkura, or whether rla Prabhupda is greater than Bhaktivinoda hkuraor whoever. The Caitanya-Caritamrta (Adi 7.166 p) states that it is foolish to consider one member of the Panca-tattva to be greater than another. The respect should be offered equally: r-Ka-caitanya prabhu-Nitynanda r-advaita gadadhara rvasadi-gaura-bhakta-vrnda. All devotees of Lord Caitanya or Nitynanda are worshipable persons. We are all individuals and we respond to love. As rla Prabhupda said, with tears in his eyes, My spiritual master was not an ordinary spiritual master. He saved me. But, someone might say, Your spiritual master was simply following the instructions of his predecessor cryas. Why give him all the credit? You should just worship rla Rupa Goswami. What makes rla Prabhupda so special for me is not that he circled the globe fourteen times, wrote so many books, established so many temples, and initiated so many disciples. What makes him special for me is that he left Vrindavan at such an advanced age, all alone, to preach in an environment foreign to him, an environment totally against his grain. And he did everything so lovingly, so gracefully, so patiently and thoroughly. One devotee told me that even the way he spat an apple pip was full of love of God. Still, as Jesus Christ said, I and the father are one. The faithful, loving son of the wonderful father is no less than the father. rla Prabhupda is responsible for raising an impressive number of wonderful sons and daughters who are guiding us, fallen souls, in spiritual life, and for this I thank him from the bottom of my heart. All glories to rla Prabhupda! vraja Sevika dev ds : When I first met the devotees, I was wondering, if in India almost everyone has heard of Ka and knows the Mahmantra, why do they not all become attracted to dedicate their lives to serving Ka? Ka is 92

always all-attractive, the mahmantra is always very purifying and heart-stealing, but the effect does also depend on where one takes it from. rla Prabhupda is especially empowered to connect others with Ka. He can give the highest to the lowest, and whoever takes shelter of him, can advance in spiritual life very fast. He is so caring and personal and loving. And his love is completely causeless. He loves even those who have absolutely no good qualities, no good habits; and he turns them into saints. He is a touch-stone who can make iron not only into gold, but into more touch-stones. I pray that I might somehow find shelter at his lotus-feet and somehow become useful in his mission, and thus please him, one day. Jaya rla Prabhupda! yasomati dev ds : rla Prabhupda was able to transfer to his disciples his preaching power; he empowered those who submissively came into contact with him. At the time I joined rla Prabhupdas movement I could not understand spoken English very well - French is my mother tongue. I could read and write English but had yet to become accustomed to different accents. Needless to say I had difficulty understanding rla Prabhupdas reel to reel lectures. It never bothered me as I was able to receive the knowledge through his books and his disciples who often had already digested rla Prabhupdas instructions, rendering the listening very powerful. I still enjoy hearing digested instructions from my god-brothers/sisters. Even very new devotees could confidently repeat his words either as parrots or as having realized them; never the less, these words carried rla Prabhupdas purity. The first instruction I remember receiving was from a devotee who had been in the temple 2 weeks, he told me that by chanting Hare Ka all answers to my unending questions would be revealed. This was a very powerful instruction that I still cherish after more than 40 years, as there is little hope for me other than the chanting of the Holy Name. It was given to me by rla Prabhupdas submissive ambassador and I believe it carried the strength and blessings of His Divine Grace for my spiritual advancement. If I may take advantage of this opportunity, I would like to also tell you about one more thing that really stands out in my feeble memory as being outstanding about rla Prabhupda. It is the love his disciples have for him.

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I was visiting the temple in Montreal and doing some seva, when we were called to the prasadam area. One of the devotees had received a letter from Prabhupda, as we would informally call him. All devotees gathered around the devotee. We must have looked like small children about to hear our favorite story, or may be even about to receive presents and this is how we felt, such eagerness filled our hearts. The devotee sat there with the letter in his hands, as he began reading, tears started flowing from his eyes, tears of separation, tears of surrender, tears of love.... I actually dont remember the content of the letter but I will always remember the loving exchange that took place on that day before our eyes, between Prabhupda and his disciple. No ordinary human being could have attracted the dedication and love of his early followers; it is unparalleled, incomparable, magical. I hope one day his contagious compassion will reach through my steel framed heart as it did with my God-siblings. That day we will really see the most amazing manifestation of rla Prabhupdas mercy!

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The Poignant Sweetness of Remembering rla Prabhupdas devotees

A Tribute to yamun dev ds
My wife Jitamitra and I became close to Yamun and Dinatarine Prabhus over the last five years. We run a fairly intense college outreach program. Some years ago, looking for a place to get away during the summer breaks, we decided to spend some time in Saranagati, as we had lived and served in Vancouver temple years ago and had many friends there. Soon after arriving in Saranagati we discovered Banabihari Ashram, a strawbale house plastered in adobe covered with a green metal roof perched on a small hilltop overlooking the five-mile long Saranagati valley. There lived the servants of Rdh Banabihari, Yamun and Dinatarine, whom rla Prabhupda had instructed in the 1970s to open a widows ashram. They had been doing so ever since, worshipping their beloved Lordships for over thirty years, most recently in this breathtaking ashram they had built with their own hands. There are many wonderful devotees in the Saranagati community who have built attractive and functional houses. Here, though, we found an extraordinary degree of thoughtful devotional craftsmanship; stained glass insets on the windows, rustic built-in bookshelves lining the walls packed with all of rla Prabhupdas books and countless other fascinating devotional and educational texts on gardening, construction, cooking and more, hand-made (and very comfortable) furniture in the centre of the large main room, an exquisite altar with a large stained-glass backdrop featuring the gopis in Vrindavan, a brilliantly designed kitchen with a woodstove that heated the entire ashram, all kinds of eco-friendly and ingenious systems for living off the grid, and nooks and shelves placed tastefully here and there displaying devotional treasures such as rla Prabhupdas original threetiered cooker. Admiring the gorgeous stained glass work I asked Yamun who made them. Yamun Dev, she replied in a curt tone that indicated nothing more was to be said on the subject. Yamun and Dina charmed us with their very gracious mood and inspired us with their unalloyed dedication to rla Prabhupda. Meeting them was a deciding factor; we decided that Saranagati was the place to spend our summers. The two ladies were the heart of the ashram. They held a punctual morning program every day which was open to all, plus evening reading and kirtan meetings two or three times a week. During the months we were there each summer, Jita and 95

I did not miss a morning, walking or driving the two miles from our residence to savor the sweet association. They took turns performing the mangala arati. On her singing days Yamun accompanied herself with a small xylophone-like instrument with a soft bell-like tone that mingled with her gentle, angelic voice singing Guruvastakam, creating a wonderfully mystical devotional atmosphere in the cool Canadian pre-dawn mountain air. Singing, as she insisted, not with call-and-response but in unison created a warm intimacy among the devotees that melted away any bodily considerations of ashram, gender or seniority, bringing everyone present together in an infectious mood of love for rla Prabhupda and Rdh Banabihari. After kirtan everyone chanted japa for an hour. Yamun would sometimes bring out her set of large red wooden beads dating back to her early days with rla Prabhupda, beads he had personally chanted on for her. She would invite devotees present to chant a round on these special beads. She did not hoard her blessings from rla Prabhupda but shared them with everyone. After japa was rmad Bhagavatam class. Dina began each class with an excerpt from a selected book such as rla Bhaktivinode Thakurs biography or rla Bhaktisiddhnta Sarasvats writings. Then we read rla Prabhupdas rmad Bhagavatam, often several verses and purports each day, always nicely facilitated by Dina, always held in an interactive discussion format involving all present without a main speaker. Yamun would often stir the discussion with thoughtful questions, steering the topic from the days verses and purports into a variety of fascinating directions. Many days it was just the four of us for class, and we talked about everything; their experiences with rla Prabhupda, the dynamics of ashram and community life, the state of Kali yuga, India, off-grid living, cow protection, Gaudiya Math/ISKCON issues, upcoming festivals, and much more. During the class, though she conscientiously made sure that everyone present spoke up and took part in the discussion, Yamun would also add special little memories of rla Prabhupda. Once, on Lord Balarams appearance day, she told us of how she came in to rla Prabhupdas room and found him standing before a painting of Lord Balaram killing a demon, imitating with his own transcendental body the pose struck by the Lord in the painting. She also told us of her adventures in rla Prabhupdas service. Once, when preparing for a festival in London, she called George Harrison to invite him, mentioning that a particular rice pudding dish that he loved was on the menu. Shall I set a plate for you? she asked. Youd better set two, he replied. She described how, when recording the famous Rdh Ka Temple album that she and all the devotees were up late in Georges studio as he and Paul McCartney 96

worked on the mixing. Many of the devotees were asleep here and there, so she sat at the harmonium and began chanting, Bhaja Hure Mana. She said that during the early and very difficult days in London she had learned that bhajan by listening over and over again to a recording of rla Prabhupda singing it. There were no songbooks, she said. As she sang the bhajan, accompanying herself with the harmonium, she did not know that George was recording her. Much to her chagrin, he insisted on including the recording on the album, dubbing over some simple hand-clapping percussion. Later it was pointed out that the title had been transposed and sung as Bhaja Mana Hure. It is all right, rla Prabhupda had said upon hearing it, You can fix it later. Though we wanted those classes to go on indefinitely, the ladies would end them punctually, distribute some mah-prasad, and shoo everyone out to go on with their days service. For Dina and Yamun the day often included writing, cooking, work on the ashram, hosting guests, weekly town runs for shopping and laundry, and doing crafts and other projects with the milkmaids, the half-dozen teenage daughters of Saranagati families who dearly loved their sixty-something friends. Wednesday evenings many devotees would gather at the ashram for Caitanya Caritamrta readings. Inspired by Yamun and Dina, the group had been meeting for years each Wednesday, and by now they were on their third complete reading of the text. Friday nights were bhajans. At one point each summer the ladies would host Kartamisa from Alachua and his wife, Rdh, a former milk-maid from the valley. Together with Yamun and Dina they organized two or three-week marathons of singing Bhaktivinode Thakur bhajans each evening, completing the entire Saranagati and Godruma Kalpataru songbooks by the Thakur. During the bhajans Yamun always sat as if in trance, eyes closed, swaying to the music, singing vigorously in her clear and penetrating voice, fully absorbed. At the end of each bhajan she would express deep satisfaction. Such nectar, such nectar. Yamun would organize the milkmaids to sing bhajans at the Saranagati festivals and play other leading roles in the community. Once, before the Saranagati Rathayatra, she took the bullhorn and made an introductory speech to the devotees standing before the cart. Pointing to the majestic forest-covered hills on each side of the valley, she proclaimed, There are more living entities here to be blessed by the holy names than there are at the New York Rathayatra. On special occasions Yamun would cook for us. Whatever she prepared was unfailingly delicious and healthful. Someone once said something about a chaunce. The word is chonk, she replied. Chaunce is a word made up by Kirtanananda which apparently means putting spices in overheated ghee and burning them to charcoal. 97

Yamun recounted the old days when a family atmosphere pervaded the temples and everyone was addressed and treated as Prabhu. She did not care for the later stuffy formalities that evolved in ISKCON. Mother Yamun, I once said. Yes, Father Kalakantha, she replied sweetly. We took much of what we learned from Yamun and Dina back to Gainesville and applied it. We sought to make devotees feel loved and welcomed and involved, and Ka blessed us with many new Vaiavas in our community. After three years we were unable to continue coming to Saranagati for the summers. We saw Yamun and Dina again a few times, in Alachua and India and finally at their kutir in Melbourne beach. Though Yamuns health was in serious decline they were both always happy and upbeat in Ka consciousness. Their steady sadhana and love for chanting had only increased. Yamun was always very kind and encouraging to us and to everyone she met. Just two days before her departure she sent us this letter: Dear Kala and Jita, Hare Ka. Pranam Dandavats. Jaya rla Prabhupda. Pray this meets you happy, healthy and well in ways you need. Can literally feel the efforts of your service to rla Prabhupda across the miles down here in Melbourne. Thought to share these photos taken on Bhaktisiddhnta Sarasvat Thakurs disappearance day and Their Lordships 36th, in hopes that it might bring a smile to your faces and brighten your day. Yamun, you have brightened our lives and remembering you will always bring a smile. You are an irreplaceable treasure in our lives. Clearly you are an intimate eternal associate of rla Prabhupda. You were finished with this world and Ka has brought you back to His in the most gentle way. We pray to again be in your company in some early morning kirtan hearing your sweet voice, feeling your incredible strength of devotion, experiencing and learning from your gentle devotional charm and your love for rla Prabhupda. We pray too that our wonderful God sister Dinatarine will find solace and strength to carry on with her service to rla Prabhupda and thus continue to inspire us all. With sadness and much appreciation, Kalakantha das

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Whats So Special About rla Prabhupda?

He Fulfilled the Predictions of stra, r Caitanya mahprabhu and Our cryas

He is Kas mantra-upsaka
The Brahma-vaivarta Pura describes a conversation that took place in Dvrak between r Ka and Gag Dev. Speaking on behalf of all the sacred rivers, Gag Dev expressed her fears about the advent of the Age of Kali and the imminent return of her Lord to the spiritual world. She said, Oh Lord, we can see that Your pastimes are about to end, and people are becoming more and more materialistic. You have been very merciful to us. However, after You leave, all the sinful people of Kali-yuga will bathe in our waters, and we will become overwhelmed by sinful reaction. Smiling, r Ka replied, Be patient. After 5,000 years, My mantra-upsaka (worshiper of the Holy Name) will appear in this world and spread the chanting of My Holy Name everywhere. Not only in Bhrata-vara, but all over the world people will chant the Holy Name. Lord Ka explained that by this chanting of His Holy Name, the world would become spiritualized and so many would become hari-bhaktas, engaged in devotional service to Him. He continued to console Gag Dev by saying ; And these devotees from all over the world will visit Bhrata-vara and will purify you of all sinful reactions by bathing in your waters. This period of worldwide chanting of Hare Ka mah-mantra will continue for ten thousand years. Obviously, Kas mantra-upsaka was rla Prabhupda.

He Carried Bhakti-dev to the West

In thermad-Bhgavata Mhtmyam, Bhakti-Dev said to Nrada Muni, ida sthna parityajya videa gamyate may I will leave this place [Vndvana] and travel to the foreign lands...
Padma Pura, Uttara Khanda

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The rmad-Bhgavata Mhtmyam (The Glories of rmad-Bhgavatam) is a section of the Padma Pura. It tells of how bhakti can be revived in Kaliyuga through the recital of rmad-Bhgavatam. When rla Prabhupda left Vndvana and came to America, it is significant that his prime possession was a trunk containing the first volumes of his rmad-Bhgavatam, which he considered his most important work. It is also significant that he instituted daily classes on the rmad-Bhgavatam as a foundation of the ISKCON temple program internationally and that rmad-Bhgavatam (in the form of Ka Book) was the first of rla Prabhupdas books to be distributed in large quantities. Until rla Prabhupda came to the West, devotional service (bhakti) had never been successfully introduced in foreign lands. Bhakti Dev clearly chose to travel with him.

He Fulfilled mahprabhus Prophecy.

More than 500 years ago, r Caitanya Mahprabhu predicted : pthivte che yata nagardi grma, sarvatra pracra haibe mora nma In every town and village, the chanting of My name will be heard. (Caitanya-Bhgavata, Antya 4.126) Mahprabhu is patita-pvana, and in His mercy, He made this prediction. But His dear devotee, rla Prabhupda, is even more merciful than Him. He selflessly and successfully preached, and even now with his disciples assistance he is continuing to fulfill r Caitanya Mahprabhus prophecy.

He was mahprabhus Senpati-Bhakta

r Caitanya Magala is a 16th Century biography of r Caitanya Mahprabhu by Locana Dsa hkura. There Mahprabhu explained to Nrada Muni His proposed preaching mission for Kali-yuga. He said :ebe nma sakrtana khaga tka la, antara sura jvera pheliba kiy

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Taking the sharp sword of the congregational chanting of the Hare Ka mantra (nma-sakrtana), I will root out and destroy the demoniac mentality in the hearts of all the conditioned souls. yadi pp chi dharma dra dee yya mora senpati-bhakta yibe tathya And if some sinful people escape and, giving up religious principles, go to far off countries, then my Senpati-Bhakta will come at that time to give them Ka consciousness. (Senpati - a military field commander, bhakta - a devotee. Lord Caitanya will empower His own very dear devotee to spread Ka Consciousness around the world.) Obviously, Mahprabhu was speaking of rla Prabhupda.

He Fulfilled Bhaktivinoda hkuras desire for international Hari nma Sakrtana

In 1885, rla Bhaktivinoda hkura wrote: Alas! When will that day come when all greatly fortunate souls in countries such as England, France, Russia, Germany and America will take up banners, kettle drums, mdangas and karatlas and thus cause the ecstatic waves of Hari Nma Krtan and the singing of r Caitanya Mhprabhus Holy Name to rise in the streets of their towns and cities? (From the Sajjana-tosani 4.3, Nityadharma Suryodoy, 1885) rla Prabhupda fulfilled his desire.

He Fulfilled Bhaktivinoda hkuras vision that the Birthplace of mahprabhu Would Witness international nma Sakrtana
Bhaktivinoda hkura also said, pointing to the birthplace of Mahprabhu,

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prcya pctya jagatera bhakta gana The day will come when devotees of Mahprabhu from both Western and Eastern countries will assemble together there and chant Jaya acnandana Gaura-Hari. rla Prabhupdas selfless and focused preaching fulfilled this vision.

He Fulfilled Bhaktivinoda hkuras Prediction

In 1896, Bhaktivinoda hkura predicted in his book, r Caitanya Mahprabhu: His Life and Precepts, The principle of krtana, as the future church of the world, invites all classes of men without distinction of caste, creed or clan to the highest cultivation of the spirit. This church will extend all over the world and take the place of all sectarian churches which exclude outsiders from the precincts of their mosque, church or temple. What all this means is that with his spiritual vision, Bhaktivinoda hkura could see how the sakrtana process would be taken in the near future to the Western countries and, indeed, all over the planet. In fact, in 1875 Bhaktivinoda hkura also predicted: A personality will soon appear to preach the teachings of Lord Caitanya, and move unrestrictedly over the whole world with His message. That personality was obviously rla Prabhupda.

Relevant Comments by rla Prabhupda

Prabhupda : And in my horoscope there was written there, After seventieth year this man would go outside India and establish so many temples. Tamala Ka : Really? Prabhupda : I could not understand. What is this, that I have to go outside India? That is not.... And Guru Mahrja foretold. He told my God brothers, rdhara Mahrja and others, that Hell do the needful when time comes. Nobody requires to help him. He told in 1935. And after all, this was true. Guru Mahrja told. And in the beginning, first sight, he told, You have to do this. Room Conversation, Vndvana, June 17, 1977. 102

Anyway please try to save temple of Jva Goswm because in very near future many people from all parts of the world will come to see the Temple and Samdhi of Jva Goswm and Rpa Goswm. Letter to Nripen Babu, San Francisco, March 18, 1967. He (rla Prabhupda) seemed to know that he would have temples filled up with devotees. He would look out and say, I am not a poor man, I am rich. There are temples and books, they are existing, they are there, but the time is separating us from them. Mr. Ruben, (Subway conductor who met Prabhupda in 1965.)

in Conclusion
Any one of the feats mentioned above would be a significant feather in anyones cap, even if it were the only thing a person accomplished in a lifetime. That rla Prabhupda did all these things in just twelve years, and fulfilled so many predictions of stra, great devotees, cryas and astrologers, and the Supreme Personality of Godhead Himself, is patent validation of his inimitable role in Vaiava history. By his efforts, uncountable millions have read about Ka, honored Ka prasdam, and heard and chanted the mah-mantra. And through his teachings, he continues to relieve humanity from the maladies spawned by doctrines of monism and voidism, while holding the door of Ka-bhakti wide open for many generations to come. Jaya rla Prabhupda!

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Whats So Special About rla Prabhupda?

Hes a Superbly Qualified Founder-crya

All ISKCON devotees know the term Founder-crya, but how many of us understand the full meaning of it? That it does not just indicate a title, but signifies a transcendental system one that has been utilized by such Vaiava stalwarts as r Rmnujcrya and r Madhvcrya to facilitate the mass liberation of conditioned souls in Kali-yuga. rla Prabhupda, being Mahprabhus senpatibhakta, introduced the same system, for the same reason.

The Five Characteristics of a Bona Fide Founder - crya

The five characteristics of a bona fide Founder - crya are found in Prapannmta Tapana, a scripture from the r Sampradaya that discusses the Founder-crya system. By reading these, we can easily understand rla Prabhupdas very elevated position and his first class credentials: (1) He is udhrika the savior of everyone. Those who come after him are called upakrika his helpers. They are never to be equated with the Founder crya. He is dnbhaya -(dna-very fallen; abhaya - to remove fear, become fearless) He removes the fear of all fallen souls by his teachings. Anyone who takes shelter of them will become fearless. He gives purports to those scriptures containing Vaiava siddhanta e.g. Bhagavad-gt and rmad-Bhgavatam, and he makes such purports available to the world. Such books are called mah-granthas. He also gives purports to the songs of the Vaiava cryas. His very name becomes identified with the philosophy of Lord Viu Himself, for such is his transparency and potency.

(2)

(3)

(4) (5)

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A Transcendental Bow and Arrow Meditation

The four bends of the bow represent the four Vaiava sampradyas and r Caitanya Mahprabhu is the string that connects them. Without a string, the bow is useless. Lord Caitanya came and strung the bow. Next an arrow was needed, along with a way to keep it on course. Usually an arrow has feathers at its end, which direct its course. In this case, the six Goswms are the feathers. The shaft of the arrow is the Gaudiya Mission established by rla Bhaktisiddhnta Sarasvat hkura. The last element missing was the sharp point at the tip of the arrow. That very sharp point was rla Prabhupda. This is the part of the arrow that hits the target and reaches the goal. And Mahprabhus target was every town and village. tmatattva Prabhu

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Whats So Special About rla Prabhupda?

Hes Our Primary ika Guru

An Appreciation
I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lords incarnations, His plenary portions, His energies and the primeval Lord Himself, r Ka Caitanya.(1) I offer my obeisances unto the Supreme Lord, Ka, who is nondifferent from His features as a devotee, devotional, incarnation, devotional manifestation, pure devotee and devotional energy.(14) Lord Ka enjoys by manifesting Himself as the spiritual masters, the devotees, the diverse energies, the incarnations and the plenary portions. They are all six in one.(32) Although I know that my spiritual master is a servitor of r Caitanya, I know him also as a plenary manifestation of the Lord.(44) The spiritual masters eternal occupation is to expand the service of the Lord by training disciples in a service attitude.(44p) According to the deliberate opinion of all revealed scriptures, the spiritual master is non different from Ka. Lord Ka in the form of the spiritual master delivers his devotees.(45)

One should know the crya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods. (B 11.17.27)
Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an crya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead.(46p) 106

One should know the instructing spiritual master to be the Personality of Ka. Lord Ka manifests Himself as the Supersoul and as the greatest devotee of the Lord...(Indeed) the instructing spiritual master is a personal representative of rla Govindadeva Vigraha(47+p) It is not possible for a conditioned soul to directly meet Ka, the Supreme Personality of Godhead, but if one becomes a sincere devotee and seriously engages in devotional service, Lord Ka sends an instructing spiritual master to show him favor and invoke his dormant propensity for serving the Supreme.(58p)

O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtness to you, even if they were endowed with the prolonged lifetime of Brahm, for you appear in two features externally as the crya and internally as the Supersoul to deliver the embodied living being by directing him how to come to You. (B 11.29.6) *All verses are from CC di 1, unless otherwise indicated.*

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Whats So Special About rla Prabhupda?

Hes an Empowered Servant of r nitynanda Rmas marketplace of the Holy name

In his Godruma Kalpavati, Bhaktivinoda hkura explains the positions available in Nitynanda Prabhus Marketplace of the Holy Name, and he stresses that only the most qualified and compassionate devotees are competent to perform what are generally seen as lowly positions. Reading a job description of a few of these posts makes rla Prabhupdas amazing spiritual caliber very clear. BARBER A person who brings a lusty, ill-behaved and dirty person with messy and unkempt hair to the position of a clean and pure-hearted Vaiava is known as a barber. WASHERmAn A person who can elevate someone who has gone astray and become contaminated and fallen in character; one who can clean up and reinstate such a person is called a washerman. TAiLOR Karma, jna and yoga are compared to separate pieces of cloth. An expert tailor can sew together such cloth with the thread of pure devotional service to establish a sdhana based on pure devotional principles, perfectly in harmony with the teachings of r Caitanya Mahprabhu such a sdhana is appropriate to one and all, and ensures success to anyone who seriously and sincerely follows it.
TERmS OF EmPLOymEnT in THE EARTHLy mARKETPLACE OF THE HOLy nAmE QuALiFiCATiOnS Whether a brhmaa, katriya, vaiya, dra or lower, or whether a sannys, brahmacri, ghastha or vnapastha, if one has pure devotion, he can become an employee of Nma hatta, and take up any of the posts. (Eradication of all material desire, freedom from jna and karma and favorable service to Ka comprises pure devotion. According to the devotion in ones heart, one has qualification, and according to the devotion there will be freedom from disqualifications.) diSQuALiFiCATiOnS These persons materially engrossed, lazy, selfish, irreligious, devoid of enthusiasm, atheistic, desirous of obtaining mukti, eager to do material welfare work, tending to dry mental speculation, argumentative, ambitious for material prestige, controlled by lamentation, illusion, anger, greed, intoxication; those who are cheaters, liars, enemies of religion, illusioned by material learning and material culture are disqualified from becoming employees of the Nma Htta. (A mans present, not previous, character, is to be considered. To whatever extent a person can eradicate his disqualifications, he obtains shelter of pure devotional service and receives qualification).

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Whats So Special About rla Prabhupda?

He Gave us Everything When He Gave us the Holy name.

rla Bhaktivinoda hkura explains exactly how this is so in his r NmaMhtmya, the concluding song of his aragati. "What power does the name of Ka possess? My heart constantly burns in the fire of worldly desires, just like a desert scorched by the rays of the sun. The Holy Name, entering the core of my heart through the holes of my ears, showers unparalleled nectar upon my soul. The Holy Name speaks from within my heart, moves onto the tip of my tongue, and constantly dances on it in the form of transcendental sound. My throat becomes choked up, my body shivers again and again, and my feet cannot remain still. Rivers of tears flow from my eyes, perspiration completely soaks my body, all my skin thrills with rapture, my hairs stand on end, and my complexion turns pale and discolored. My mind grows faint, I begin to experience devastation, and my entire body is shattered in a flood of ecstatic emotions. While causing such an ecstatic disturbance, the Holy Name showers liquid nectar on my heart and drowns me in the ocean of divine love of Godhead. He does not allow me to understand anything, for He has made me truly mad by having stolen away my mind and all my resources. Such is the behavior of Him in whom I have taken shelter. I am not capable of describing all this. The Holy Name of Ka is independent and thus acts on His own sweet will. In whatever way He becomes happy, that is also my way of happiness. The Holy Name is the bud of the flower of divine love, and is the very abode of astonishing mellows. Such is the power He manifests that when His Holy Name starts to blossom a little further, it then reveals His own divine form and qualities. Thus my heart is abducted and taken directly to Ka. Blossoming fully, the flower of the Holy Name takes me to Vraja and reveals to me His love-dalliance. This Holy Name gives to me my own eternal spiritual body, keeps me right by Kas side, and completely destroys everything related to this mortal frame of mine. The name of Ka is a transcendental touchstone, a mine of all devotional mellows. It is eternally liberated, and the embodiment of pure rasa. When all impediments to the pure chanting of the Holy Name are taken away and destroyed, then my happiness will know its true awakening. 109

A LETTER FROm RLA BHAKTiSiddHnTA SARASvAT HKuRA

I am overjoyed to hear that your enthusiasm for chanting is increasing. As our contaminations are removed by chanting, the Lords form, qualities, and pastimes will be revealed to us in the Holy Name. There is no point in making a separate effort to artificially remember the Lords form, qualities, and pastimes. The Lord and His name are one and the same. This will be understood clearly when the coverings in your heart are removed. By chanting without offenses you will personally realize that all perfections come from the holy name. Through chanting, the distinction that exists between the self, and the gross and subtle bodies, is gradually effaced and one realizes ones own spiritual form. Once aware of the spiritual body, as one continues to chant, one sees the transcendental nature of the Lords form. Only the Holy Name reveals the spiritual form of the living being and then causes him to be attracted to Kas form. Only the Holy Name reveals the spiritual qualities of the living being and then causes him to be attracted to Kas qualities. Only the Holy Name reveals the spiritual activities of the living being and then causes him to be attracted to Kas pastimes. By service to the Holy Name we do not only mean the chanting of the Holy Name; it also includes the other duties of the chanter. If we serve the Holy Name with the body, mind and soul, then the direction of that service spontaneously manifests like the sun in the clear sky of the chanters heart. What is the nature of the Holy Name? Eventually all these understandings spontaneously appear in the heart of one who chants the Holy Name. The true nature of Harinma is revealed by listening to, reading and studying the scriptures. It is unnecessary to write anything further on this subject. All these things will be revealed to you through chanting. (rla Prabhupdera Patrvali, vol. 1, pp 4-5)
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The Way to Prema: Always Chant Hare Ka Offenselessly

Taking shelter of the holy name of Ka is the ultimate practice for the real devotee. (1) r Caitanya spoke to Santana Gosvm, Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Ka and ecstatic love for Him. Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead. CC Antya 4.70-71 Give up all your nonsensical desires, for they are unfavorable for getting shelter at the lotus feet of Ka. Engage yourself in chanting and hearing. Then you will soon achieve the shelter of Ka without a doubt. A person born in a low family is not unfit for discharging devotional service to Lord Ka, nor is one fit for devotional service simply because he is born in an aristocratic family of brhmaas. Anyone who takes to devotional service is exalted, whereas a non-devotee is always condemned and abominable. (2) Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one's family. The Supreme Personality of Godhead, Ka is always favorable to the humble and meek, but aristocrats, learned scholars and the wealthy are always proud of their positions. CC Antya 4.65-68
(1) O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. B 2.1.11 (2) To hell with our threefold birth, our vow of celibacy and our extensive learning! To hell with our aristocratic background and our expertise in the rituals of sacrifice! These are all condemned because we were inimical to the transcendental Personality of Godhead. B 10.23.40 Kali-yuga is full of contamination...This age of Kali is full of unlimited faults. Indeed, it is just like an ocean of faults (doa-nidhi). But there is one chance, one opportunity. Krtand eva kasya mukta-saga para vrajet: simply by chanting the Hare Ka mantra, one can be freed from the contamination of Kali-yuga and, in his original spiritual body, can return home, back to Godhead. This is the B 8.5.23p opportunity of Kali-yuga.

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Whats So Special About rla Prabhupda?

Hes Kas Own man

Yesterday we observed the holy appearance day of Bhagavan r Ka, the Supreme Personality of Godhead. Today we are observing the holy appearance day of our revered spiritual master, r rmad A. C. Bhaktivedanta Swami Prabhupda. On the day Nanda Mahrja observes a great festival for the appearance of r Ka that very day his dear devotee, his own man, a very intimate devotee, has appeared.

PuRPOSE in COminG
Why does a sdhu-vaiava come here? What is the necessity? Kas own men are always with him in his sat-cid-nanda-maya dhma. Those who have gotten Ka see everything and everyone in relation to Him only. Every jva has a perfect eternal loving relationship, nitya-sambandha, with Ka. A completely Ka conscious person, a premi-bhakta, sees things in this way. Ka is his most beloved, the object of his love, prantha. So, since the fallen jvas are related to Ka, how can sdhu-vaiava tolerate their suffering? He cannot. His heart bleeds to think of their suffering due to their forgetfullness of Ka. He wants to inculcate them with Ka consciousness redevelop their lost consciousness so they will no longer suffer. janma karma ca me divyam eva yo vetti tattvata tyaktv deha punar janma naiti mm eti so rjuna In the Gt (4.9), Ka says, My appearance, birth, and activities are not material; they are transcendental. For one who knows this tattva, this truth, there will be no more birth in this material world. After leaving this body he will definitely go back home, back to Godhead. There will be no rebirth for him. He will never come back to this miserable world, prapaca, dukhlayam. The only thing required is for him to imbibe Ka consciousness and thus become free from suffering.

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ALWAyS in THE SPiRiTuAL WORLd

Because of your prarabdha-Karma, you have forgotten Ka and are wandering through lakhs and lakhs of species of life, afflicted by the three tapas. Kas own man comes and wanders in this material realm just to shower his mercy on you. Bhgavata (3.5.3) says: janasya kd vimukhasya daivd adharma-lasya sudukhitasya anugrahyeha caranti nna bhtni bhavyni janrdanasya O my Lord, great philanthropic souls, travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord. Kas own man comes and wanders in this material realm just to shower his mercy on you. Actually, such great souls are always in the spiritual world; we just do not have the vision to see it. If the sun and moon didnt exist, how could the world go on? Similarly, if there were not dear devotees present here how could this world go on? It would be impossible. premjana-cchurita-bhakti-vilocanena If you are endowed with bhakti-caku, a devotional eye smeared with the ointment of love, then you can see the Lord. yh netra pae th ka sphure Wherever you look you see Ka. om ajna-timirndhasya jnjana-alkay cakur unmlita yena tasmai r-gurave nama The guru the sdhu-mahjana, opens the eye. Then you can see Kas dear devotee. You think you are the seer, but that is completely backwards. Ka and his dear devotees are the seers. You are to be seen. If they cast their merciful glance on you, good fortune will arise. Ka sent and specially empowered my revered spiritual master. His guru ordered him, Go to the Western world and preach the science of Ka consciousness in English. The Western world is abundant with gross materialists who have no Ka or God consciousness at all. Inculcating them with Ka consciousness is an impossible task. Ka-akti vin nahe tra pravartana Unless one is aktipua-parikara, empowered and nourished by Kas akti, how can one inculcate Ka consciousness unto the conditioned souls? 113

PRABHuPdAS GREATnESS
There is no doubt that rla Prabhupda received the full mercy of Ka, Mahprabhu, and the previous cryas Bhaktivinoda hkura, Bhaktisiddhnta Sarasvat, all sdhu-mahjanas. Therefore, he could do it. Who else could go to the Western world at such an advanced age? Others would have been afraid, thinking, How can I go? It is a completely foreign land. Who will take care of me? I am a stranger there. But he went to carry the order of his guru and to fulfill the desire of Mahprabhu: pthivte che yata nagardi-grm sarvatra pracra haibe mora nma (Cb. antya 4.126) Mahprabhu prophesized, My name and teachings will be spread to all corners of the world. Who did it? My dear guru- pda-padma, revered spiritual master, r rmad A. C. Bhaktivedanta Swami Prabhupda Mahrja. He did it fearlessly. In such a short time, within ten years, he traveled to all corners of the world twelve times and preached the science of Ka consciousness. As a result, you see Westerners, previously gross materialists, who have developed Ka consciousness. They have realized they are Ka-dsa; now they are preaching and engaging in the loving service of Ka. This is clear proof of Prabhupdas greatness. na karma-bandhana janma vaiavn ca vidyate viur anucaratva hi mokam hur mania (Padma Pura 6.229.58) A vaiava has no birth or bondage of karma, karma-bandhana, he is not a conditioned soul. He is a dear associate of Ka and Viu. He appears and disappears as Ka appears and disappears. Baddha-jvas, conditioned souls, take birth. They stay in the womb of their mother in a very miserable and painful condition, mt-kpe-dukha. But a vaiava does not have the same experience. Janma is not a dukha, misery, for him. He never experiences the pain that others do. Apparently he accepts a father and mother, but even Ka accepts a father and mother when He appears here.

KA CRiES FOR yOu

The appearance day of Bhagavan is all-auspicious. Similarly, the appearance day of a vaiava is just as auspicious. No one is equal to Ka, matta paratara nnyat kicid asti dhanajaya, O Dhananjaya, O Arjuna, there is no one superior to Me.(Bg. 7.7) 114

Everyone is His kikara, His servant. He is the supreme vara: ekale vara ka, rasababhtya. (CC. di 5.142). He is asamordhva-tattva, unable to be equaled. But, kerasamat haite baa bhakta-pada if you become very dear to Him, then Ka, who is bhakta-vatsala, will give you a superior position to Himself (CC. di 6.100). You have no qualification to be in such a position, but if you are completely surrendered then according to His last instruction in Bhagavad-gt He will confer that benediction upon you. Ka will think, Yes, this person has understood. He deserves my mercy. Ka told Uddhava in rmad-Bhgavatam (11.14.15): na tath me priyatama tma-yonir na akara na ca sakarao na rr naivtm ca yath bhavn Brahma, Shankara, my brother Shankarshan, my wife Lakshmi, even my very self, are not as dear to Me as you are. The bhakta is dearer to Ka than His own soul. The devotee cries for Ka, and Ka cries for His devotee. What about you? Do you cry for Ka? No, bb! And you cannot understand how Ka cries for His dear devotee. Ka is the supreme father. He cannot tolerate the suffering of His children that are devoid of Ka consciousness. He is in your heart as paramtm. He has not forgotten or deserted you, but you have forgotten and deserted Him. Ka is always with you. He runs behind you. How merciful! He makes all arrangements for the jvas to develop their original consciousness. He gives the Vedas and Puras. To help the jvas understand these in tattva He sends His bona fide representatives, nija-jana, to preach. Bhagavan is very merciful, parama doyl. But His dear devotee is even more so. Unless such a sdhu-vaiava comes, how will anyone develop Ka consciousness? Ka and Mahprabhus own man, my revered spiritual master r rmad A. C. Bhaktivedanta Swami Prabhupda Mahrja, descended here to teach this science. Please read his biography the life history of a vaiava. Then you can understand what he has done and how he has suffered. Why has he suffered? Because of love. Unless you love, how can you suffer? A mother has love for her child and therefore suffers. A vaiava suffers because he has love for you. Ka is his most beloved and the object of his love. Therefore he has love for everyone. If you develop love for Ka, then you love one and all. Otherwise, there is no question of love here. Rga-dvea, liking and disliking, are prominent in this material world. They come from bodily consciousness. You love this body and those who are related to this body wife, son, daughter, brothers, countrymen, etc. Those not related to your body, family, or group are hated. There is no true love here. Unless you develop Ka-prema, love of Ka, you cannot love one and all. Prabhupdj Mahrja set up this society, the International Society for Ka Consciousness, to be a society of true vaiavas, a place without envy. Otherwise, 115

will you be happy? You are celebrating the centennial of the Founder- crya of ISKCON, and he is observing everything. If he sees his purpose being fulfilled, if love and friendship are present, he will be very happy. That is the proper Centennial celebration! You may be doing so many things, but if the real purpose is not fulfilled, how will it be pleasing? rla Prabhupdaj Mahrja ki jaya! Thank you very much.
(From a lecture given on rla Prabhupdas appearance day anniversary, Bhubaneswara, 19 August , 1995.)

His Holiness Gaura Govinda Mahrja

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Whats So Special About rla Prabhupda?

Hes the Greatest Revolutionary

Id like to analyze an important sloka from the rmad-Bhgavatam, First Canto, which Ive studied carefully and in which Ive found some interesting implications. This verse is in the Fifth Chapter, text 11: tad-vg-visargo janatgha-viplavo yasmin prati-lokam abaddhavaty api nmny anantasya yao nkitni yac vanti gyanti ganti sdhava On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this worlds misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest. This verse contains some very interesting points. One is that this literature being described is meant to bring about a revolution. If we historically analyze the Bhgavatam, it was compiled by rla Vysadeva five thousand years ago, and it was compiled for the sake of bringing about a revolution in the world. Since the time of rla Vysadevas writing this, we cannot find a revolution created by this literature until this present revolution of the Ka consciousness movement, which is directed towards bringing about a revolution in the impious lives of this worlds misdirected civilization. That means that the rmad-Bhgavatam was compiled for the purpose of this Ka consciousness movement. The revolution being described in this verse is a world revolution, so theres no doubt that this cannot but be applied to the present Ka consciousness movement. Now theres another very interesting point here. It says such transcendental literatures, even though imperfectly composed ... we all know, especially those of us who have read and relished rla Prabhupdas original Bhgavatams written in Vndvana and published in Delhi, that they were imperfectly composed. The indication I take from this verse is that this is a prediction of rla Prabhupdas appearance and the spreading of the Ka consciousness movement to create a revolution to change the misdirected civilization that presently exists. 117

Previously, Prabhupda has been described as aktyvea-avatra, and we find that generally avatras are predicted and described in the revealed scriptures. Here we find a genuine confirmation that rla Prabhupda is the aktyvea-avatra of Lord Ka who was deputed by the Lord to accomplish the purpose described in this verse to create a worldwide revolution in the misdirected lives of an impious civilization. Therefore, by analyzing and understanding this verse, we can get great inspiration and become very enthusiastic to help this revolution. Of course, before I became a devotee I was also a revolutionary. Many of us were, although of a different type, of course, but that revolutionary spirit is properly channeled in this Ka consciousness movement. rla Prabhupda is the greatest revolutionary; he actually knows how to transform the world into what it should be. A revolutionary generally is a person who has a vision of Utopia, or a vision of a better way in which the world can go on, so he tries, using his ideologies and rhetoric, to enlist support. Some revolutions are violent and some are nonviolent, but generally they all fail, either quickly or in the long run, due to the peoples imperfect notion of reality and their false goals of ideology. This revolution has the greatest revolutionary as its leader; he has a very clear vision of the world situation, a clear ideology which is taken directly from the Supreme Lord Himself. Arjuna understood when Ka spoke to him on the battlefield that, by Kas arrangement, the outcome of the battle was already decided. Arjuna was to win and the opposing side was to be completely vanquished. Therefore we can understand from this scriptural evidence that this revolution is to take place, that the misdirected civilization is to be redirected and established according to the Lords plan in a Ka conscious civilization. Of course, we also know this from Lord Caitanyas teachings, but now we can also know that it is found within the pages of the rmad-Bhgavatam and that rla Prabhupdas appearance is also predicted there. It can give us even more enthusiasm, more strength, more conviction that we will be successful in our revolutionary efforts. The people of the world will either have to accept the Ka consciousness movement and redirect their impious lives or else be left behind. Of course, everyone will benefit. Every living entity who comes in touch with this movement, who comes in touch with the chanting, is being benefited and transformed. On the battlefield of Kuruketra, because Ka was present, the persons who would not accept Ka and His devotees were weeded out, and Ka and His devotees were established. The same thing is now taking place and success is certain. We simply have to apply whatever intelligence and abilities Ka has given us in our respective fields by working cooperatively.

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It is a great battle. We may not always see it clearly, just as Arjuna, in the chaos of the battle, may not have been able to clearly see the outcome. But because he was confident of Kas plan, having heard it from Ka Himself, he had no fear. He was completely absorbed in His service, confident that in the end he and his brothers would be successful. The rmad-Bhgavatam is, after all, the literary incarnation of Ka, so we know straight from Kas mouth that we are to be successful in our endeavor. All we require is conviction and complete dedication in whatever service Ka has given us. It may look like chaos sometimes. Sometimes it appeared that the Pandavas were losing. There were setbacks, but because it was Kas plan, success was certain and ultimately victory was achieved. We can also be confident of the total victory of the Ka consciousness movement.

Jagadia Prabhu Prabhupda Nectar, Vol. 3.19

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Whats So Special About rla Prabhupda?

He Gave us The Goloka Express

it's Reputed

He connected us to r Caitanya Mahprabhu, who chose to align Himself with the bona fide Brahm-Madhvcrya sampradya.

it's internationally rla Prabhupda gave us a systematic, internationally applicable bhakti program and process. Available it's a direct Line it's very Safe
One Lifetime to attain Goloka Dhma "Golokera prema-dhana hari-nma- sakrtana" It Runs on Three Tracks Not Two. Guru, stra and Sdhu

it Offers Joyful, Nma sakrtana, dancing and prasdam. Simple Travel it's Clean Wholesome, Regular meals Are Served
rla Prabhupda and his teachings are transparent. Only prasdam.

Only Ka's opinion has credence. it's Peaceful (Bothersome vendors are actively discouraged.)

And What is the Price of the Ticket?

Prabhupda and Nma Niha

Goloka Express is Affordable for One and All. Both Credit and Installment Payment Plans are available.
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Whats So Special About rla Prabhupda?

His unparalleled Achievements
In 1965, at seventy years of age, he ventured outside India for the first time to fulfill the order of his spiritual master. During his voyage at sea, he suffered two severe heart attacks. He reached the shores of America with the equivalent of seven dollars to his name. He founded the International Society for Ka Consciousness with a small group of disciples, after a year of struggling alone in New York City. This marked the only time in history that a Ka devotee successfully trained non-Indians in the strict disciplines of Vaiavism. Amazingly, this was achieved during the blossoming of Americas hedonistic counterculture movement. He sent his followers, chanting the names of God, into the streets of cities and towns everywhere and Hare Ka became famous in every corner of the earth. He sent his disciples to London, where they recorded the single, Hare Ka Mantra, with George Harrison, in 1969. It became the fastest selling of all the Apple Corporations releases, including those of the Beatles. The record reached No. 3 in Czechoslovakia, No. 9 in Britain, and made the top ten in Germany, Japan, Australia, South Africa, Yugoslavia, and many other countries. He formally initiated approximately five thousand disciples. These initiates represented a sweeping diversity of nationalities, races, ethnicities, and religious backgrounds. He established 108 Ka temples on six continents, installed the deity of Ka in each center and trained his disciples in the process of deity worship. Thirty-two new temples (almost three a month) were opened in a single year, between 1970 and 1971. He inaugurated the Rathayatra Festival of Lord Jaganntha in major cities around the globe, in effect, bringing the temple to the people. He instituted the brahmacarini ashram, something previously unheard of in Vedic culture. It was to give shelter to single women wishing to practice Ka consciousness. He instructed his disciples in 1967 to start an incense business to provide financial support for the temples. Within four years the business, Spiritual Sky Incense, generated an annual revenue of one million dollars. He introduced the Sunday Love Feast and other prasdam distribution programs that provided millions of free meals to the public. He created the worlds first chain of vegetarian restaurants. He spoke daily on the philosophy of Ka consciousness, delivering thousands of formal lectures. Over 2,200 were recorded and archived. He conducted many hundreds of informal conversations on the science of Ka consciousness with disciples, guests and friends. Over 1,300 were recorded and archived. He had scores of interviews and philosophical discussions with news reporters, scientists, religious leaders and politicians, as well as meetings with world-renowned dignitaries and celebrities like Indira Gandhi, Allen Ginsberg, Ravi Shankar, Alice Coltrane, John Lennon and George Harrison. He recorded more than twenty albums of devotional music. He published the monthly magazine, Back to Godhead, which he called the backbone of his movement. At the height of its circulation in the mid seventies, over a million copies per issue were sold. He launched the ISKCON Life Membership Program that enrolled tens of thousands of members.

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 He built major temples in Bombay and Vndavana, and founded a spiritual city at Mypur. All became international sites of pilgrimage. He established primary schools to provide education in the principles of devotional service. He founded the Bhaktivedanta Institute to advance Ka consciousness within the scientific community, engaging serious academics in the consideration of the science of self-realization. He formed the Bhaktivedanta Swami Charity Trust to unearth and renovate the holy places of Lord Caitanyas pastimes. He set up farm communities to teach simple living and high thinking, emphasizing cow protection and dependence on God and nature. He commissioned his artist disciples to produce hundreds of illustrations of Kas pastimes based on his meticulous instructions and the descriptions in his books. He directed some of his followers to learn the Indian art of doll making to present Vedic philosophy through dioramas. This project became the FATE Museum. He counseled his disciples on complex managerial, philosophical and personal issues in more than 6,000 archived letters. He was the subject of more than 30,000 archival photos and more than seventy hours of documentary film footage. He wrote approximately seventy books on the science of Ka consciousness, sleeping only a few hours per day. Dozens of prominent scholars and educators from leading universities praised his work. The Encyclopaedia Britannica proclaimed that his voluminous translations from the original Sanskrit and his lucid commentaries have astounded literary and academic communities worldwide. This feat is even more astonishing considering the translations and commentaries were in English, which was a second language to the author. He founded the Bhaktivedanta Book Trust (BBT) in 1972, to produce his books. By 1976, over 55,000,000 literatures had been published in twenty-five languages and distributed in almost every country, making the BBT the worlds largest publisher of Indian religious and philosophical texts. One printing alone of Bhagavad-gt As It Is required seventysix train cars to ship the paper needed to print it. He completed the entire Caitanya-caritmta manuscript (seventeen volumes) in eighteen months. He ordered and supervised the BBT in publishing seventeen volumes of his books in only two months time, in 1974. rla Prabhupda increased the standard of Deity worship in all the temples in Vndvana, India when he installed the Deities in the r r Ka-Balarama Mandir in ISKCON Vndavana. Before this many of the Deities in the temples there were dressed in sheets or poor clothes, and even had bugs crawling on Them. They were often only offered Tulas, water, and no food offerings. Now everything has changed because of rla Prabhupda, and numerous temples have beautiful worship for the Deities. Even the shop owners who cater to the needs of the growing number of devotees, many of whom are Western; have become rich because of rla Prabhupda. Many also have his portrait hanging in their shops. Prabhupda also circled the globe fourteen times, visiting twenty-four countries, preaching, inspiring his followers and making countless public appearances before multitudes of people.

_ r nandanandana Prabhu

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A Ka Conscious Person

rla Prabhupda

A Ka conscious person does not expect good or bad results in his activities. His mind and intelligence are fully controlled. He knows that he is part and parcel of the Supreme, and therefore the part played by him, as a part and parcel of the whole, is not his by choice but is chosen for him by the Supreme and is done only through His agency. When the hand moves, it does not move out of its own accord, but by the endeavor of the whole body. A Ka conscious person is always dovetailed with the Supreme desire, for he has no desire for personal sense gratification. He moves exactly like a part of a machine. As a machine part requires oiling and cleaning for maintenance, similarly, a Ka conscious man maintains himself by his work just to remain fit for action in the transcendental loving service of the Lord. He is therefore immune to all the reactions of his endeavors. Like an animal, he has no proprietorship even over his own body. A cruel proprietor of an animal sometimes kills the animal in his possession, yet the animal does not protest. Nor does it have any real independence. A Ka conscious person, fully engaged in self-realization, has very little time to falsely possess any material object. For maintaining body and soul, he does not require unfair means of accumulating money. He does not, therefore, become contaminated by such material sins. He is free from all reactions to his actions. A Ka conscious person does not make much endeavor even to maintain his body. He is satisfied with gains which are obtained of their own accord. He neither begs nor borrows, but he labours honestly as far as is in his power, and is satisfied with whatever is obtained by his own honest labor. He is therefore independent in his livelihood. He does not allow anyones service to hamper his own service in Ka consciousness. However, for the service of the Lord he can participate in any kind of action without being disturbed by the duality of the material world. The duality of the material world is felt in terms of heat and cold, or misery and happiness. A Ka conscious person is above duality because he does not hesitate to act in any way for the satisfaction of Ka. Therefore he is steady both in success and in failure. These signs are visible when one is fully in transcendental knowledge. _ Bg 4.21-22p 123

rla Prabhupda
Servant, not master

When one acts in Ka consciousness, he does not act as the master of the world. Just like a servant, one should act fully under the direction of the Supreme Lord. A servant has no individual independence. He acts only on the order of the master. A servant acting on behalf of the supreme master is unaffected by profit and loss. He simply discharges his duty faithfully in terms of the order of the Lord. Now, one may argue that Arjuna was acting under the personal direction of Ka but when Ka is not present how should one act? If one acts according to the direction of Ka in this book, as well as under the guidance of the representative of Ka, then the result will be the same. The Sanskrit word mat-para is very important in this verse. It indicates that one has no goal in life save and except acting in Ka consciousness just to satisfy Ka. And while working in that way, one should think of Ka only: I have been appointed to discharge this particular duty by Ka. While acting in such a way, one naturally has to think of Ka. This is perfect Ka consciousness. One should, however, note that after doing something whimsically he should not offer the result to the Supreme Lord. That sort of duty is not in the devotional service of Ka consciousness. One should act according to the order of Ka. This is a very important point. That order of Ka comes through disciplic succession from the bona fide spiritual master. Therefore the spiritual masters order should be taken as the prime duty of life. If one gets a bona fide spiritual master and acts according to his direction, then ones perfection of life in Ka consciousness is guaranteed. _ Bg 18.57p

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rla Prabhupda
Transcendentally Situated

When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Ka, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature. The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Ka consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Ka consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Ka consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Ka, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated. _ Bg 14.22-25p

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Free from material Perplexities

rla Prabhupda

if you become conscious of me, you will pass over all the obstacles of conditioned life by my grace. if, however, you do not work in such consciousness but act through false ego, not hearing me you will be lost. A person in full Ka consciousness is not unduly anxious about executing the duties of his existence. The foolish cannot understand this great freedom from all anxiety. For one who acts in Ka consciousness, Lord Ka becomes the most intimate friend. He always look after His friends comfort, and He gives Himself to His friend, who is so devotedly engaged working twenty-four hours a day to please the Lord. Therefore, no one should be carried away by the false ego of the bodily concept of life. One should not falsely think himself independent of the laws of material nature or free to act. He is already under strict material laws. But as soon as he acts in Ka consciousness, he is liberated, free from the material perplexities. One should note very carefully that one who is not active in Ka consciousness is losing himself in the material whirlpool, in the ocean of birth and death. No conditioned soul actually knows what is to be done and what is not to be done, but a person who acts in Ka consciousness is free to act because everything is prompted by Ka from within and confirmed by the spiritual master. _ Bg 18.58+p

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A Person Acting in Ka Consciousness

rla Prabhupda

A person acting in Ka consciousness (or, in other words, in the service of Ka) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so called material activities. He has no false ego, nor does he believe that he is this material body, nor that he possesses the body. He knows that he is not this body and that this body does not belong to him. He himself belongs to Ka, and the body too belongs to Ka. When he applies everything produced of the body, mind, intelligence, words, life, wealth etc.whatever he may have within his possessionto Kas service, he is at once dovetailed with Ka. He is one with Ka and is devoid of the false ego that leads one to believe that he is the body, etc. This is the perfect stage of Ka consciousness. The difference between a person in Ka consciousness and a person in bodily consciousness is that the former is attached to Ka, whereas the latter is attached to the results of his activities. The person who is attached to Ka and works for Him only is certainly a liberated person, and he is not anxious for fruitive rewards. In the Bhgavatam, the cause of anxiety over the result of an activity is explained as being due to ones functioning in the conception of duality, that is, without knowledge of the Absolute Truth. Ka is the Supreme Absolute Truth, the Personality of Godhead. In Ka consciousness, there is no duality. All that exists is a product of Kas energy, and Ka is all good. Therefore, activities in Ka consciousness are on the absolute plane; they are transcendental and have no material effect. One is, therefore, filled with peace in Ka consciousness. One who is, however, entangled in profit calculation for sense gratification cannot have that peace. This is the secret of Ka consciousness _ realization that there is no existence besides Ka is the platform of peace and fearlessness. _ Bg 5.11-12p 127

So very, very dear to Ka

rla Prabhupda

One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me_he is very dear to Me. (13-14) He for whom no one is put into difficulty and who is not disturbed by anxiety, who is steady in happiness and distress, is very dear to Me. (15) A devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and who does not strive for some result, is very dear to Me. (16) One who neither grasps pleasure nor grief, who neither laments nor desires, and who renounces both auspicious and inauspicious things, is very dear to Me. (17) One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always silent and satisfied with anything, who doesnt care for any residence, who is fixed in knowledge and engaged in devotional service, is very dear to Me. (18-19) He who follows this imperishable path of devotional service and who completely engages himself with faith, making Me the supreme goal, is very, very dear to Me. (20) _ Bg 12.13-20

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rla Prabhupda
A mahtm

The guidance of the spiritual nature is called daiv prakti, divine nature. So when one is promoted in that wayby surrendering to the Supreme Personality of Godheadone attains to the stage of great soul, mahtm. The mahtm does not divert his attention to anything outside Ka, because he knows perfectly well that Ka is the original Supreme Person, the cause of all causes. There is no doubt about it. Such a mahtm, or great soul, develops through association with other mahtms, pure devotees. Pure devotees are not even attracted by Kas other features, such as the four-armed Mah-Viu. They are simply attracted by the two-armed form of Ka. They are not attracted to other features of Ka, nor are they concerned with any form of a demigod or of a human being. They meditate only upon Ka in Ka consciousness. They are always engaged in the unswerving service of the Lord in Ka consciousness. The mahtm cannot be manufactured by rubber-stamping an ordinary man. His symptoms are described here: a mahtm is always engaged in chanting the glories of the Supreme Lord Ka, the Personality of Godhead. He has no other business. He is always engaged in the glorification of the Lord. In other words, he is not an impersonalist. When the question of glorification is there, one has to glorify the Supreme Lord, praising His holy name, His eternal form, His transcendental qualities and His uncommon pastimes. One has to glorify all these things; therefore a mahtm is attached to the Supreme Personality of Godhead.

_ Bg 9.13-14p

129

A Realized master in Transcendental Knowledge

rla Prabhupda

Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truthall these i declare to be knowledge, and besides this whatever there may be is ignorance. _ Bg 13.8-12

An introduction
This process of knowledge is sometimes misunderstood by less intelligent men as being the interaction of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the twenty-four elements, as described before. This is actually the means to get out of the entanglement of those elements. The embodied soul is entrapped by the body, which is a casing made of the twenty-four elements, and the process of knowledge as described here is the means to get out of it. Of all the descriptions of the process of knowledge, the most important point is described in the first line of the eleventh verse. Mayi cnanya-yogena bhaktir avyabhicri: the process of knowledge terminates in unalloyed devotional service to the Lord. So if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But if one takes to devotional service in full Ka consciousness, the other nineteen items automatically develop within him. As stated in rmad-Bhgavatam (5.18.12), yasysti bhaktir bhagavaty akican sarvair guais tatra samsate sur. All the good qualities of knowledge develop in one who has attained the stage of devotional service. The principle of accepting a spiritual master, as mentioned in the eighth verse, is essential. Even for one who takes to devotional service, it is most important. Transcendental life begins when one accepts a bona fide spiritual master. The Supreme Personality of Godhead, r Ka, clearly states here that this process of knowledge is the actual path. Anything speculated beyond this is nonsense. As for actual advancement in spiritual science one should have a test to see how far he is progressing. He can judge by these items. 130

understanding the Qualities of Knowledge

Humility and Pridelessness : Humility means that one should not be anxious to have the satisfaction of being honored by others. The material conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect knowledgewho knows that he is not this bodyanything, honor or dishonor, pertaining to this body is useless. One should not be hankering after this material deception. People are very anxious to be famous for their religion, and consequently sometimes it is found that without understanding the principles of religion one enters into some group which is not actually following religious principles and then wants to advertise himself as a religious mentor. nonviolence : Nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pains. So unless one elevates people to spiritual knowledge, one is practicing violence. One should try his best to distribute real knowledge to the people, so that they may become enlightened and leave this material entanglement. That is nonviolence. Tolerance: Tolerance means that one should be practiced to bear insult and dishonor from others. If one is engaged in the advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected because material nature is so constituted. Even a boy like Prahlada, who. only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father tried to kill him in so many ways, but Prahlada tolerated him. So there may be many impediments to making advancement in spiritual knowledge, but we should be tolerant and continue our progress with determination. Simplicity : Simplicity means that without diplomacy one should be so straightforward that he can disclose the real truth even to an enemy. 131

Approaching a Bona Fide Spiritual master : As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master one cannot progress in the spiritual science. One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Ka, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciples following the regulative principles. Or, the regulative principles will be easier for one who has served the spiritual master without reservation. Cleanliness: Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means taking a bath, but for internal cleanliness one has to think of Ka always and chant Hare Ka Hare Ka Ka Ka Hare Hare/ Hare Rma Hare Rma Rma Rma Hare Hare. This process cleans the accumulated dust of past Karma from the mind. Steadiness: Steadiness means that one should be very determined to make progress in spiritual life. Without such determination, one cannot make tangible progress. Self-control and Renunciation of the Objects of Sense Gratification: Self-control means that one should not accept anything which is detrimental to the path of spiritual progress. One should become accustomed to this and reject anything which is against the path of spiritual progress. This is real renunciation. The senses are so strong that they are always anxious to have sense gratification. One should not cater to these demands, which are not necessary. The senses should only be gratified to keep the body fit so that one can discharge his duty in advancing in spiritual life. The most important and uncontrollable sense is the tongue. If one can control the tongue, then there is every possibility of controlling the other senses. The function of the tongue is to taste and to vibrate. Therefore, by systematic regulation, the tongue should always be engaged in tasting the remnants of foodstuffs offered to Ka and chanting Hare Ka. As far as the eyes are concerned, they should not be allowed to see anything but the beautiful form of Ka. That will control the eyes. Similarly, the ears should be engaged in hearing about Ka and the nose in smelling the flowers offered to Ka. This is the process of devotional service, and it is understood here that Bhagavad-gt is simply expounding the science of devotional service. Devotional service is the main and sole objective. Unintelligent commentators on the Bhagavad-gt try to divert the mind of the reader to other subjects, but there is no other subject in Bhagavad-gt than devotional service. 132

Absence of False Ego: False ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, he comes to his real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature (Bhad-rayaka Upaniad 1.4.10) it is said, aha brahmsmi: I am Brahman, I am spirit. This I am, the sense of self, also exists in the liberated stage of self-realization. This sense of I am is ego, but when the sense of I am is applied to this false body it is false ego. When the sense of self is applied to reality, that is real ego. There are some philosophers who say we should give up our ego. but we cannot give up our ego, because ego means identity. We ought, of course, to give up the false identification with the body. Preception of the Evil of Birth, death, Old Age and disease: One should try to understand the distress of accepting birth, death, old age and disease. There are descriptions in various Vedic literatures of birth. In the rmadBhgavatam the world of the unborn, the childs stay in the womb of the mother, its suffering, etc., are all very graphically described. It should be thoroughly understood that birth is distressful. Because we forget how much distress we have suffered within the womb of the mother, we do not make any solution to the repetition of birth and death. Similarly at the time of death there are all kinds of sufferings, and they are also mentioned in the authoritative scriptures. These should be discussed. And as far as disease and old age are concerned, everyone gets practical experience. No one wants to be diseased, and no one wants to become old, but there is no avoiding these. Unless we have a pessimistic view of this material life, considering the distresses of birth death, old age and disease, there is no impetus for our making advancement in spiritual life. nonattachment to Children, Wife, Home and the Rest: As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection. But when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Ka consciousness. If one is in full Ka consciousness, he can make his home very happy, because this process of Ka consciousness is very easy. One need only chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, accept the remnants of foodstuffs offered to Ka, have some discussion on books like Bhgavad-gt and rmad-Bhgavatam, and engage oneself in Deity worship. These four things will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, 133

Hare Rma, Rma Rma, Hare Hare. If one can mold his family life in this way to develop Ka consciousness, following these four principles, then there is no need to change from family life to renounced life. But if it is not congenial, not favorable for spiritual advancement, then family life should be abandoned. One must sacrifice everything to realize or serve Ka, just as Arjuna did. Arjuna did not want to kill his family members, but when he understood that these family members were impediments to his Ka realization, he accepted the instruction of Ka and fought and killed them. In all cases, one should be detached from the happiness and distress of family life, because in this world one can never be fully happy or fully miserable. Happiness and distress are concomitant factors of material life. One should learn to tolerate, as advised in Bhgavad-gt. Evenmindedness Amid Pleasant and unpleasant Events: One can never restrict the coming and going of happiness and distress, so one should be detached from the materialistic way of life and be automatically equipoised in both cases. Generally, when we get something desirable we are very happy, and when we get something undesirable we are distressed. But if we are actually in the spiritual position these things will not agitate us. To reach that stage, we have to practice unbreakable devotional service. Constant and unalloyed devotion to me: Devotional service to Ka without Devation means engaging oneself in the nine processes of devotional service_chanting, hearing. worshiping, offering respect, etc._as described in the last verse of the Ninth Chapter. That process should be followed. Resorting to Solitary Places, detachment from the General mass of People: Naturally, when one is adapted to the spiritual way of life, he will not want to mix with materialistic men. That would go against his grain. One may test himself by seeing how far he is inclined to live in a solitary place, without unwanted association. Naturally a devotee has no taste for unnecessary sporting or cinema-going or enjoying some social function, because he understands that these are simply a waste of time. Philosophical Search for the Absolute Truth: There are many research scholars and philosophers who study sex life or some other subject, but according to Bhagavad-gt such research work and philosophical speculation have no value. That is more or less nonsensical. According to Bhagavad-gt, one should make research, by philosophical discretion, into the nature of the soul. One should make research to understand the self. That is recommended here. 134

Accepting the importance of Self-Realization : As far as self-realization is concerned, it is clearly stated here that bhakti- yoga is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul. The individual soul and the Supersoul cannot be one, at least not in the bhakti conception, the devotional conccption of life.This service of the individual soul to the Supreme Soul is eternal, nityam. as it is clearly stated. So bhakti. or devotional service, is eternal. One should be established in that philosophical conviction. In the rmad-Bhgavaam (1.2.11) this is explained. Vadanti tat tattva-vidas tattva yaj jnam advayam. Those who are actually knowers of the Absolute Truth know that the Self is realized in three different phases, as Brahman, Paramtm and Bhagavn. Bhagavn is the last word in the realization of the Absolute Truth; therefore one should reach up to that platform of understanding the Supreme Personality of Godhead and thus engage in the devotional service of the Lord. That is the perfection of knowledge.

in Conclusion
Beginning from practicing humility up to the point of realization of the Supreme Truth, the Absolute Personality of Godhead, this process is just like a staircase beginning from the ground floor and going up to the top floor. Now on this staircase there are so many people who have reached the first floor, the second or the third floor, etc., but unless one reaches the top floor, which is the understanding of Ka, he is at a lower stage of knowledge. If anyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that without humility, understanding is not truly possible. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, he still thinks, I am God because of ignorance. The beginning of knowledge, therefore, is amnitva, humility. One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth. _ Bg 13.8-12p

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Endowed with divine nature

rla Prabhupda

The Supreme Personality of Godhead said; Fearlessness; purification of ones existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honorthese transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature. Bg 16.1-3 An introduction
According to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as daiv prakti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. ln this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities and the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities. The word abhijtasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as garbhdhna-saskra. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gt we have studied also before that sex life for begetting a good child is Ka Himself. Sex life is not condemned, provided the process is used in Ka consciousness. Those who are in Ka consciousness at least should not beget children like cats and dogs but should beget them so that they may become Ka conscious after birth. That should be the advantage of children born of a father and mother absorbed in Ka consciousness. 136

The social institution known as varrama-dharmathe institution dividing society into four divisions of social life and four occupational divisions or castesis not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so that he can get liberated from the material world.

understanding the Qualities of the divine

In the varrama institution the sannys, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brhmaa is considered to be the spiritual master of the three other sections of a society, namely, the katriyas, the vaiyas and the dras, but a sannys who is on the top of the institution, is considered to be the spiritual master of the brahmaas also. For a sannys, the first qualification should be fearlessness. Because a sannys has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, After I leave my connections, who will protect me? he should not acccept the renounced order of life. One must be fully convinced that Ka or the Supreme Personality of Godhead in His localized aspect as Paramtm is always within, that He is seeing everything and He always knows what one intends to do. One must thus have firm conviction that Ka as Paramtm will take care of a soul surrendered to Him. I shall never be alone, one should think. Even if I live in the darkest regions of a forest I shall be accompanied by Ka, and He will give me all protection. That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life.

Then he has to purify his existence. There are so many rules and regulations to be

followed in the renounced order of life. Most important of all, a sannys is strictly forbidden to have any intimate relationship with a woman. He is even forbidden to talk with a woman in a secluded place. Lord Caitanya was an ideal sannys, and when He was at Pur His feminine devotees could not even come near to offer their respects. They were advised to bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannys not to have close connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannys, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannys was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls. He strictly followed the rules and regulations of 137

the sannysa order of life in connection with association with woman. One of His personal associates, namely Choa Haridsa, was associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Choa Haridsa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, For a sannys or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back home, back to Godhead, for him, looking toward material possessions and women for sense gratificationnot even enjoying them, but just looking toward them with such a-propensityis so condemned that he had better commit suicide before experiencing such illicit desires. So these are the processes for purification. The next item is jna-yoga-vyavasthiti: being engaged in the cultivation of knowledge. Sannys life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A sannys is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannys goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Ka consciousness. This is the duty of a sannys. If he is actually advanced and so ordered by his spiritual master, he should preach Ka consciousness with logic and understanding, and if one is not so advanced he should not accept the renounced order of life. But even if one has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannys, or one in the

renounced order of life, must be situated in fearlessness, sattva-sauddhi (purity) and jna-yoga (knowledge).
The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Ka consciousness all over the world. Thus a householder should give in charity to institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charity, as will be explained later oncharity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Ka consciousness all over the world. That is charity in the mode of goodness. 138

Then as far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Ka. If he is able to beget children who will be in Ka consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure.

Sacrifice is another item to be performed by the householders . because

sacrifices require a large amount of money. Those in other orders of life, namely brahmcrya, vnaprastha and sannysa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householders. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice regommended in this age is called sakrtana-yaja. This sakrtana-yaja, the chanting of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, is the best and most inexpensive sacrifice; everyone can adopt it and derive benefit. So these three items, namely charity, sense control and

performance of sacrifice, are meant for the householder.

Then svdhyya, vedic study, is meant for brahmcrya or student life. Brahmacrs should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for cultivation of spiritual knowledge. This is called svdhyya. Tapas, or austerity, is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of lifebrahmcrya, ghastha, vnaprastha and sannysa. So after ghastha, householder life, one should retire. If one lives for a hundred years, he should spend twenty-five years in student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. 139

That is tapasya. The entire varrama-dharma society is meant for tapasya. Without tapasya, or austerity, no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is recommended neither in the Vedic literature nor in Bhagavad-gt. Such theories are manufactured by show-bottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, dont restrict the lives of their students, nor their own lives. But that method is not approved by the Vedas.

As far as the brahminical quality of simplicity is concerned not only should a particular order of life follow this principle, but every member, be he in the brahmacr rama, ghastha rama, vnaprastha rama or sannysa rama. One should be very simple and straightforward.
Ahis means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahis means not checking anyones progressive life. The animals are also making progress in there evolutionary life by transmigrating from one category of animal life to another. If a particular animals is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy ones palate. This is called ahis.

meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. ruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gt that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master.

Satyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the

140

Akrodha means to check anger. Even if there is provocation one should be

tolerant, for once one becomes angry his whole body becomes polluted. Anger is a product of the mode of passion and lust, so one who is transcendentally situated should check himself from anger.

honest person a thief is very much offensive for one who is making advancement in spiritual life.

Apaiunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an

Hr means that one should be very modest and must not perform some act which is abominable. Acpalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be The word tejas used here is meant for the katriyas. The katriyas should

sorry for that; he should make progress with patience and determination.

always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. if violence is required they must exhibit it. But a person who is able to curb down his enemy may under certain conditions show forgiveness. He may excuse minor offenses.

aucam means cleanliness, not only in mind and body but in ones dealings also. it is especially meant for the mercantile people, who should not deal in the black market. Nti-mnit, not expecting honor, applies to the dras, the worker class,
which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the dras to offer respect to the higher class for the upkeep of the social order

in Conclusion
All these twenty-six qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of social and occupational order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization. _ Bg 16.1-3p 141

142

Please Chant and Be Happy

Please Chant and Be Happy. How many times have we heard, seen or said it? Countless times! But do we believe it? Is it our daily experience? Are we eager and happy to spend our time chanting? Or do we see chanting as a chore, a promised duty, an austerity?

Of course, whether we are talking sakrtana or japa we are talking yaja (sacrifice) and yaja does mean performance of duty and austerity to attain a desired and worthy goal. But then the duties and austerities need to be performed favorably and with appropriate mood and mindset.

Even a cursory reading of rla Prabhupda books makes it very clear that to chant and be happy we need at least to leave the offensive stage of chanting behind us. Chances are that if our chanting is offensive we will be miserable, lethargic, disturbed and dysfunctional not happy!

What does rla Prabhupda mean when he says Chant and Be Happy? What is this happiness of which he speaks? His writings make it very clear that he is not only talking of an eternal happiness, but also of a happy scenario favorable and supportive of our chanting right now. Yes, such secondary benefits from chanting the Holy Name are temporary. But such supports are very helpful and supportive for we neophyte sdhakas. The Holy Name has so much help to offer us we just have to attentively hear Him; as any good servant would hear his master; and develop our loving relationship with Him. Lets take a look at the benefits, both eternal and temporary, that the Holy Name is offering us. Surely they will be enough to encourage even the most hardened cynic in us to chant and be happy!

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introduction by rla Prabhupda

In this Age of Kali everyone is perplexed by so many inconveniences social, political and religious and naturally no one is happy. Due to the contamination of this age, everyone has a very short life. There are many fools and rascals who advise people to adopt this way of life or that way of life, but real liberation from life's perplexities means preparation for the next life. Tath dehntara-prptir dhras tatra na muhyati [Bg. 2.13]. One should be situated in his spiritual identity and return home, back to Godhead. The simplest method for this is recommended herein by r Caitanya Mahprabhu. We should constantly chant the holy names of the Lord, the Hare Ka mah-mantra. Following in the footsteps of r Caitanya Mahprabhu, the Ka consciousness movement is recommending this process all over the world. We are saying, Chant the Hare Ka mah-mantra, be freed from all the complexities of life, and realize Ka, the Supreme Personality of Godhead. Engage in His devotional service and perfect your life so that you can return home, back to Godhead. CC madhya 25.198 p

A Glimpse of What it Really means to Chant and Be Happy [Lord Caitanya to Svarpa Dmodara and Rmnanda Rya]: By performing congregational chanting of the Hare Ka mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service. The result of chanting is that one awakens his love for Ka and tastes transcendental bliss. Ultimately, one attains the association of Ka and engages in His devotional service, as if immersing himself in a great ocean of love. CC Antya 20.13-14

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Fourteen Good Reasons to Chant So youll Be Happy now!

1. The Holy name Counteracts the Effects of Kali-yuga In the Kali-santaraa Upaniad it is stated: hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare iti oaaka nmn kali-kalmaa-nanam nta parataropya sarva-vedeu dyate The sixteen wordsHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hareare especially meant for counteracting the contaminations of Kali. To save oneself from the contamination of Kali, there is no alternative but the chanting of these sixteen words. Teachings of Lord Caitanya

Even though all nefarious activities of the personality of Kali are present, there is a great advantage in the age of Kali. One can attain salvation simply by chanting the holy name of the Lord. Thus Mahrja Parkit made an organized effort to propagate the chanting of the Lord's holy name, and thus he saved the citizens from the clutches of Kali. It is for this advantage only that great sages sometimes wish all good for the age of Kali. B 1.18.7p

kaler doa-nidhe rjann asti hy eko mahn guah krtand eva kasya mukta-saga para vrajet My dear King, although Kali-yuga is full of faults, there is still one good quality about this age: simply by chanting the Hare Ka mah-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. B 12.3.51 145

If people take to this sakrtana movement of chanting Hare Ka, Hare Rma, they will certainly be freed from the contamination of Kali-yuga, and the people of this age will be happy, as people were in Satya-yuga, the golden age. B 9.10.51p

In this age, when everything is polluted by the contamination of Kali, it is instructed in the scriptures and preached by Lord r Caitanya Mahprabhu that by chanting the holy name of the Lord, we can at once be free from contamination and gradually rise to the status of transcendence and go back to Godhead. The offenseless chanter of the holy name of the Lord is as auspicious as the Lord Himself, and the movement of pure devotees of the Lord all over the world can at once change the troublesome face of the world. Only by the propagation of the chanting of the holy name of the Lord can we be immune from all effects of the age of Kali. B 1.16.32-33p 2. its The Easiest Way to Control the mind Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one's own intelligence, as an acute infection may surpass the efficacy of medicine. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting Hare Ka, the great mantra for deliverance, in all humility. Bg 6.34p 3. it Grants Liberation, Freedom from material Existence Although chanting the holy name is good for both the conditioned and liberated soul, it is especially beneficial to the conditioned soul because by chanting it one is liberated. When a person who chants the holy name is liberated, he attains the ultimate perfection by returning home, back to Godhead.... Simply by chanting the holy name of Ka one can obtain freedom from material existence. Indeed, simply by chanting the Hare Ka mantra one will be able to see the lotus feet of the Lord. CC madhya 15.108p

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[ukadeva Gosvm to King Parkit] : My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Ka mah-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. B 12.3.51 (as cited in CC madhya 20.344)

[A disciple of Prakananda Sarasvat to an assembly of disciples] : In this Age of Kali, one cannot attain liberation without taking to the devotional service of the Lord. In this age, even if one chants the holy name of Ka imperfectly, he still attains liberation very easily. CC madhya 25.30

[The sages at naimiraya to Sta Gosvm] : Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Ka, which is feared by fear personified. The transcendental name of Ka, even though uttered unconsciously or by force of circumstances, can help one obtain freedom from the hurdle of birth and death. B 1.1.14+p 4. it makes us Eager for Service If one is purified by following r Caitanya Mahprabhu's orders that is, by chanting the holy name of Ka one must certainly be eager to render service to the Lord. This is the test. When one engages enthusiastically in the Lord's service, it is to be understood that he is reaping the results of chanting the names of Ka and Hari. CC madhya 16.188p

5. it Frees us from Sinful Reaction [Haridsa hkura to Lord Caitanya]: Nmcrya Haridsa hkura continued, If one offenselessly utters the holy name even imperfectly, one can be freed from all the results of sinful life. CC Antya 3.61

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[ukadeva Gosvm to King Parkit] : Even if he be distressed or degraded, any person who chants the holy name of the Lord, having heard it from a bona fide spiritual master, is immediately purified. Even if he chants the Lord's name jokingly or by chance, he and anyone who hears him are freed from all sins. B 5.25.11

[The vinudtas to the yamadtas] : One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures. B 6.2.14

[ukadeva Gosvm to King Parkit] : If one who is embarrassed by hunger or who falls down or stumbles chants the holy name of the Lord even once, willingly or unwillingly, he is immediately freed from the reactions of his past deeds. Karms entangled in material activities face many difficulties in the practice of mystic yoga and other endeavors to achieve that same freedom. B 5.24.20

[The vinudtas to the yamadtas] : As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one's sinful activities. If a person unaware of the effective potency of a certain medicine takes that medicine or is forced to take it, it will act even without his knowledge because its potency does not depend on the patient's understanding. Similarly, even though one does not know the value of chanting the holy name of the Lord, if one chants knowingly or unknowingly, the chanting will be very effective. B 6.2.18-19

6. While Enjoying This Life, We Can Prepare for Going Back Home It is not possible in our human condition to understand the Absolute Supreme Personality of Godhead completely, but with the help of Bhagavad-gt, the statements given by the Supreme Personality of Godhead, and of the spiritual master, we can know Him to the best of our capacity. If we can know Him in reality, then immediately after leaving this body we can enter into the kingdom of God. Ka says, tyaktv deha punar janma naiti mm eti so 'rjuna: After leaving this 148

body, one who is in knowledge does not come again to this material world, for he enters into the spiritual world and comes to Me. (Bg. 4.9) The purpose of our Ka consciousness movement is to propagate this advanced scientific idea to people in general, and the process is very simple. Simply by chanting the holy names of God Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare one cleanses the dirt from his heart and gains understanding that he is part and parcel of the Supreme Lord and that it is his duty to serve Him. This process is very pleasant: we chant the Hare Ka mantra, we dance rhythmically, and we eat nice prasda. While enjoying this life, we are preparing to enter into the kingdom of God in our next life. This is not a fabricationit is all factual. Easy Journey to Other Planets 7. it Protects us from Ghosts and demons The devotee of the Lord, because of manifesting godly qualities, is called a demigod, whereas the atheist is called a demon. The demon cannot stand the presence of Viu, the Personality of Godhead. The demons are always busy in trying to vanquish the Personality of Godhead, but factually as soon as the Personality of Godhead appears, by either His transcendental name, form, attributes, pastimes, paraphernalia or variegatedness, the demon is at once vanquished. It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. B 1.19.34p

After consulting with his demoniac ministers, Kasa instructed a witch named Ptan, who knew the black art of killing small children by ghastly sinful methods, to kill all kinds of children in the cities, villages and pasturing grounds. Such witches can play their black art only where there is no chanting or hearing of the holy name of Ka. It is said that wherever the chanting of the holy name of Ka is done, even negligently, all bad elementswitches, ghosts and dangerous calamities immediately disappear. And this is certainly true of the place where the chanting of the holy name of Ka is done seriously Ka, the Supreme Personality of Godhead

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8. it Helps us deal with Fear The material existence of our present status is full of fear. Out of the four problems of material existence, namely the food problem, the shelter problem, the fear problem and the mating problem, the fear problem gives us more trouble than the others. We are always fearful due to our ignorance of the next problem. The whole material existence is full of problems, and thus the fear problem is always prominent. This is due to our association with the illusory energy of the Lord, known as my or external energy, yet all fear is vanished as soon as there is the sound of the Lord, represented by His holy name, as it was sounded by Lord r Caitanya Mahprabhu in the following sixteen words: Hare Ka, Hare Ka, Ka Ka, Hare Hare Hare Rma, Hare Rma, Rma Rma, Hare Hare We can take advantage of these sounds and be free from all threatening problems of material existence. B 1.11.2p

The calves that were pasturing nearby entered into the deep forest, allured by new grasses, and gradually went out of sight. When the boys saw that the calves were not nearby, they became afraid for their safety, and they immediately cried out, Ka! Ka is the killer of fear personified. Everyone is afraid of fear personified, but fear personified is afraid of Ka. By crying out the word Ka, the boys at once transcended the fearful situation. Ka, the Supreme Personality of Godhead

My dear King, if you want to be fearless in meeting your death next week (for actually everyone is afraid at the point of death), then you must immediately begin the process of hearing and chanting and remembering God. If one can chant and hear Hare Ka and always remember Lord Ka, then he is sure to become fearless of death, which may come at any moment. The nectar of devotion 9. We Can Overcome Bad Habits [Lord Caitanya to Svarpa dmodara and Rmnanda Rya] : Simply by chanting the holy name of Lord Ka, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Ka. CC Antya 20.11 150

Even if one is sinful and cannot give up sinful life immediately, if he chants the Hare Ka mah-mantra with devotion and faith he will certainly be freed from all sinful activities, and his life will be successful. Para vijayate r-ka-sakrtanam. This is the blessing of Lord Rmacandra, who has appeared in this age of Kali as Lord Gaurasundara. B 9.10.51p 10. its Free! We are not charging anything, we are not asking for fees and giving the people some secret mantra and promising them that within six months they will become God. No. This is open for everyonechildren, women, girls, boys, old people everyone can chant and see the results. The Science of Self-Realization 11. its universally Applicable rla Prabhupda: Our treatment is for the spiritually diseased person. When a person is afflicted with a disease, there are no distinctions between a poor man and a rich man. They are both admitted to the same hospital. Just as the hospital should be in a place where both the poor man and the rich man can easily come, the location of the sakrtana facility should be easily accessible to all. Since everyone is materially infected, everyone should be able to take advantage. The Science of Self-Realization

Caitanya Mahprabhu introduced the chanting of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare as a great means of propaganda for spreading love of God. It is not that it is recommended only for Kali-yuga. Actually, it is recommended for every age. There have always been many devotees who have chanted and reached perfection in all ages. That is the beauty of this Ka consciousness movement. It is not simply for one age, or for one country, or for one class of people. Hare Ka can be chanted by any man in any social position, in any country and in any age, for Ka is the Supreme Lord of all people in all social positions, in all countries, in all ages. Elevation to Ka Consciousness

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12. it Can Bring Peace This sakrtana movement started by the Society for Krishna Consciousness is meant for creating Vaikuha, the transcendental world that is without anxiety, even in this material world. The method is the propagation of the ravaa krtanam process throughout the world. In the material world everyone is envious of his fellow man. Animalistic envy exists in human society as long as there is no performance of sakrtana-yaja, the chanting of the holy names Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. B 4.30.35p

Therefore, if you want peace at all, you will have to change your consciousness into Ka consciousness, both individually and collectively, by the simple process of chanting the holy name of God. This is a standard and recognized process for achieving peace in the world. We therefore recommend that everyone become Ka conscious by chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. This is practical, simple, and sublime. Four hundred and eighty years ago this formula was introduced in India by Lord r Caitanya, and now it is available in your country. Take to this simple process of chanting as above mentioned, realize your factual position by reading the Bhagavad-gt As It Is, and re-establish your lost relationship with Ka, God. Peace and prosperity will be the immediate worldwide result. The Science of Self-Realization

Lord Caitanya recommended that simply by glorifying the Lord's holy name, a tremendous change of heart can take place by which the complete misunderstanding between the human nations created by politicians can at once be extinguished. And after the extinction of the fire of misunderstanding, other profits will follow. B 2.4.18p

When one chants or discusses the transcendental activities of the Lord, he immediately becomes non-envious. In this material world everyone is envious of everyone else, but by vibrating or discussing the holy name of the Lord, one becomes non-envious and devoid of material hankering. Because of our envy of the Supreme Personality of Godhead, we have become envious of all other living entities. When we are no longer envious of the Supreme Personality of Godhead, 152

there will be real peace, unity and fraternity in human society. Without Nryaa or sakrtana-yaja there cannot be peace in this material world B 4.30.36

The Ka consciousness movement is based on this principle: chant the Hare Ka mantra at every moment, as much as possible, both inside and outside of the temples, and, as far as possible, distribute prasda. This process can be accelerated with the cooperation of state administrators and those who are producing the country's wealth. Simply by liberal distribution of prasda and sakrtana, the whole world can become peaceful and prosperous. B 4.12.10p 13. it Counteracts Scarcity When there is a scarcity of grain, the government should follow the methods prescribed in the stra and approved by the cryas; thus there will be a sufficient production of grains, and food scarcity and famine can be checked. Bhagavad-gt recommends that we perform yaja, sacrifices. By the performance of yaja, sufficient clouds gather in the sky, and when there are sufficient clouds, there is also sufficient rainfall. In this way agricultural matters are taken care of. When there is sufficient grain production, the general populace eats the grains, and animals like cows, goats and other domestic animals eat the grasses and grains also. According to this arrangement, human beings should perform the sacrifices recommended in the stras, and if they do so there will no longer be food scarcity. In Kali-yuga, the only sacrifice recommended is sakrtana-yaja. B 4.18.8p

In the present age of Kali there will eventually be a great scarcity of water (anvi), for the general populace, due to ignorance and the scarcity of yajic ingredients, will neglect to perform yajas. rmad-Bhgavatam therefore advises: yajai sakrtana-pryai yajanti hi sumedhasa. After all, yaja is meant to satisfy the Supreme Personality of Godhead. In this age of Kali. there is great scarcity and ignorance; nonetheless, everyone can perform sakrtana-yaja. Every family in every society can conduct sakrtana-yaja at least every evening. In this way there will be no disturbance or scarcity of rain. It is essential for the people in this age to perform the sakrtana-yaja in order to be materially happy and to advance spiritually. B 5.4.3p

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An intelligent person should try to spread Ka consciousness through the chanting of the holy name of the Lord, and all the necessities of life will automatically follow. B 7.14.7p

When the Hare Ka mantra is chanted by many men together, the chanting is called sakrtana, and as a result of such a yaja there will be clouds in the sky (yajd bhavati parjanya [Bg. 3.14]). In these days of drought, people can gain relief from scarcity of rain and food by the simple method of the Hare Ka yaja. Indeed, this can relieve all of human society. At present there are droughts throughout Europe and America, and people are suffering, but if people take this Ka consciousness movement seriously, if they stop their sinful activities and chant the Hare Ka mah-mantra, all their problems will be solved without difficulty. B 9.1.17p

Unless we are prepared to perform the prescribed sacrifices, our supply of the necessities of life will be checked. Bhagavad-gt confirms that Lord Brahm created human society along with yaja, the performance of sacrifice. Yaja means Lord Viu, the Supreme Personality of Godhead, and sacrifice means working for the satisfaction of the Supreme Personality of Godhead. In this age, however, it is very difficult to find qualified brhmaas who can perform sacrifices as prescribed in the Vedas. Therefore it is recommended in rmad-Bhgavatam (yajai sakrtana-pryai) that by performing sakrtana-yaja and by satisfying the yaja-purua, Lord Caitanya, one can derive all the results derived by great sacrifices in the past. King Pthu and others derived all the necessities of life from the earthly planet by performing great sacrifices. Now this sakrtana movement has already been started by the International Society for Krishna Consciousness. People should take advantage of this great sacrifice and join in the Society's activities; then there will be no scarcity. If sakrtana-yaja is performed, there will be no difficulty, not even in industrial enterprises. Therefore this system should be introduced in all spheres of lifesocial, political, industrial, commercial, etc. Then everything will run very peacefully and smoothly. B 4.19.7p 14. We Can Be Happy Both materially and Spiritually Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. In Kali-yuga, if this Vedic mah-mantra is chanted regularly and heard regularly by the devotional process of ravaa krtanam [SB 7.5.23], it will purify all societies, and thus humanity will be happy both materially and spiritually. B 4.18.14p 154

Ka descends in this Kali-yuga in the form of His holy nameHare Ka, Hare Rma. If we chant offenselessly, Rma and Ka are still present in this age. The kingdom of Rma was immensely popular and beneficial, and the spreading of this Hare Ka movement can immediately introduce a similar situation, even in this Kali-yuga. B 9.10.53p

In this age of Kali, people endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sakrtana-yaja. (SB 11.5.32) Yaja must be performed, for otherwise people will be entangled in sinful activities and will suffer immensely. Therefore the Ka consciousness movement has taken charge of introducing the chanting of Hare Ka all over the world. This Hare Ka movement is also yaja, but without the difficulties involved in securing paraphernalia and qualified brhmaas. This congregational chanting can be performed anywhere and everywhere. If people somehow or other assemble together and are induced to chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, all the purposes of yaja will be fulfilled. The first purpose is that there must be sufficient rain, for without rain there cannot be any produce (annd bhavanti bhtni parjanyd anna-sambhava [Bg. 3.14]). All our necessities can be produced simply by rainfall (kma vavara parjanya [SB 1.10.4]), and the earth is the original source of all necessities (sarva-kma-dugh mah). In conclusion, therefore, in this age of Kali people all over the world should refrain from the four principles of sinful lifeillicit sex, meat-eating, intoxication and gambling-and in a pure state of existence should perform the simple yaja of chanting the Hare Ka mah-mantra. Then the earth will certainly produce all the necessities for life, and people will be happy economically, politically, socially, religiously and culturally. Everything will be in proper order. B 9.20.24-26p

In Kali-yuga, which is full of dras and demons, the brahminical culture is lost and can be revived only by the chanting of the mah-mantra. Therefore the Ka consciousness movement, or the Hare Ka movement, has been inaugurated to revive brahminical culture very easily so that people may become happy and peaceful in this life and prepare for elevation in the next....Through the popularizing of hari-krtana, or the sakrtana movement, the brahminical culture and katriya government will automatically come back, and people will be extremely happy. B 7.2.11p

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It is within our means to perform sakrtana-yaja, which does not cost anything. One can sit down anywhere and chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. If the surface of the globe is overflooded with the chanting of the Hare Ka mantra, the people of the world will be very, very happy. B 4.24.10p

Six Good Reasons to Chant So Well Be Eternally Happy!

1. We Can Remember Ka Simply by Chanting the Holy name [Ka] does not advise Arjuna simply to remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order brhmaa, katriya, vaiya and dra. The brhmaa class or intelligent class is working in one way, the katriya or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a laborer, merchant, administrator or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember Ka (mm anusmara [Bg. 8.7]). If he doesn't practice remembering Ka while he is struggling for existence, then it will not be possible for him to remember Ka at the time of death. Lord Caitanya also advises this. He says, krtanya sad hari: [Cc. adi 17.31] one should practice chanting the names of the Lord always. The names of the Lord and the Lord are non-different. So Lord Ka's instructions to Arjuna to "remember Me" and Lord Caitanya's injunction to "always chant the names of Lord Ka" are the same instruction. There is no difference, because Ka and Ka's name are non-different. In the absolute status there is no difference between reference and referrent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life's activities in such a way that we can remember Him always. Bg introduction

Ka is the origin of Lord Viu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the stras should be the servants of these two principles. This verse is a quotation from the Padma Pura. There are many regulative principles in the stras and directions given by the spiritual master. These 156

regulative principles should act as servants of the basic principlethat is, one should always remember Ka and never forget Him. This is possible when one chants the Hare Ka mantra. CC madhya 22.113p

The more one chants the names of Ka, the more he becomes attached. Thus service by ravaa and krtana, hearing and chanting about Ka, is the beginning. The next process is smaraaalways remembering Ka. When one is perfect in chanting and hearing, he will always remember Ka. In this third stage, he becomes the greatest yog. r nmmta, Part Two (B.14)

To remember Ka one should chant the mah-mantra, Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, incessantly, following in the footsteps of Lord Caitanya, being more tolerant than the tree, humbler than the grass and offering all respect to others without requiring respect in return. In such a way one will be able to depart from the body successfully remembering Ka and so attain the Supreme goal. Bg 8.5 (vintage Edition)

The first-class yog is he who always thinks of Me. One should always remember that Ka is within his heart and think of Him. This is the proper system of meditation. If we always chant the Hare Ka mah-mantra, we will always remember Ka, and immediately the form of Ka will be awakened within our hearts. The process of always thinking of Ka is the process of Ka consciousness. Teachings of Lord Kapila, the Son of devahti 2. The Holy name Revives Our dormant Eternal Ka Consciousness Pure love for Ka is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens." Since Ka consciousness is inherent in every living entity, everyone should be given a chance to hear about Ka. Simply by hearing and chantingravaa krtanam [SB 7.5.23]one's heart is directly purified, and one's original Ka consciousness is immediately awakened. Ka consciousness is not artificially imposed upon the heart, it is already there. The nectar of instruction, Text 4 purport 157

Ka is completely spiritual, and He is also absolute. Therefore His name, form, qualities, and paraphernalia are also spiritual. Due to material conditioning, or material bondage, we cannot presently understand what is spiritual, but this ignorance can be removed by chanting Hare Ka. If a man is sleeping, he can be awakened by sound vibration. You can call him, "Come on, it's time to get up!" Although the person is unconscious, hearing is so prominent that even a sleeping man can be awakened by sound vibration. Similarly, overpowered by this material conditioning, our spiritual consciousness is presently sleeping, but it can be revived by this transcendental vibration of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. The Path of Perfection

Materialistic life means that one is bitten by the snake of my, illusion, and thus, without any Ka consciousness, is almost dead. Now, the so-called dead man bitten by a snake can be brought back to life by the chanting of some mantra. There are expert chanters of these mantras who can perform this feat. Similarly, one can be brought back into Ka consciousness from the deadly unconscious state of material life by hearing of the mah-mantra: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. The nectar of devotion 3. We Can develop Our Eternal Relationship With Ka One need not undergo severe penances for many thousands of years; one need only learn how to love Ka and be always engaged in His service (sevonmukhe hi jihvdau svayam eva sphuraty ada [Brs. 1.2.234]). Then one can very easily go back home, back to Godhead. Instead of bringing the Lord here for some material purpose, to have a son or whatever else, if we go back home, back to Godhead, our real relationship with the Lord is revealed, and we eternally engage in our eternal relationship. By chanting the Hare Ka mantra, we gradually develop our eternal relationship with the Supreme Person and thus attain the perfection called svarpa-siddhi. We should take advantage of this benediction and go back home, back to Godhead. rla Narottama dsa hkura has therefore sung, patita-pvanahetu tava avatra: Caitanya Mahprabhu appeared as an incarnation to deliver all fallen souls like us and directly bestow upon us love of Godhead. We must take advantage of this great benediction of the great Personality of Godhead. B 10.3.39

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4. We Can Attain the Supreme Planet One can go to the supreme planet (para vrajet) simply by chanting the Hare Ka mantra. This is especially meant for the people of this age (kaler doa-nidhe). It is the special advantage of this age that simply by chanting the Hare Ka mahmantra one can become purified of all material contamination and return home, back to Godhead. There is no doubt about this. B 4.29.48p

By chanting Ka's names, one will be transferred to the supreme planet, Kaloka, without a doubt. Bg8.7p

Those intelligent persons who take to Ka consciousness use the human life fully in the devotional service of the Lord, chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. Thus they transfer themselves, even in this life, to the spiritual planet of Ka and become eternally blissful there, not being subject to such rebirths. Bg 8.19p 5. We Can Attain Ka r Caitanya Mahprabhu is described as mah-vadnya, the most munificent of charitable persons, because He gives Ka so easily that one can attain Ka simply by chanting the Hare Ka mah-mantra. We should therefore take advantage of the benediction given by r Caitanya Mahprabhu, and when by chanting the Hare Ka mantra we are cleansed of all dirty things (ceto-darpaamrjanam [Cc. Antya 20.12]), we shall be able to understand very easily that Ka is the only object of love (krtand eva kasya mukta-saga para vrajet) B 10.3.37-38p

Unless one faithfully chants the Hare Ka mantra, Ka does not reveal Himself: sevonmukhe hi jihvdau svayam eva sphuraty ada. [Brs. 1.2.234] We cannot realize the Supreme Personality of Godhead by any artificial means. We must engage faithfully in the service of the Lord. Such service begins with the tongue (sevonmukhe hi jihvdau), which means that we should always chant the holy names of the Lord and accept ka-prasda. We should not chant or accept anything else. When this process is faithfully followed, the Supreme Lord reveals Himself to the devotee. The nectar of instruction, Text 5 purport 159

Chanting of the Hare Ka mantra is the easiest process of meditation in this age. As soon as one chants the Hare Ka mantra, he sees the forms of Ka, Rma and Their energies, and that is the perfect stage of trance. One should not artificially try to see the form of the Lord while chanting Hare Ka, but when the chanting is performed offenselessly the Lord will automatically reveal Himself to the view of the chanter. The chanter, therefore, has to concentrate on hearing the vibration, and without extra endeavor on his part, the Lord will automatically appear. B 4.8.53

One's memory of Ka is revived by chanting the mah-mantra, Hare Ka. By this practice of chanting and hearing the sound vibration of the Supreme Lord, one's ear, tongue and mind are engaged. This mystic meditation is very easy to practice, and it helps one attain the Supreme Lord. Bg 8.8p 6. We Can Attain Love for Ka By chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration. As one practices this sound vibration, he passes through three stages of development: the offensive stage, the clearing stage and the transcendental stage. In the offensive stage one may desire all kinds of material happiness, but in the second stage one becomes clear of all material contamination. When one is situated on the transcendental stage, he attains the most coveted positionthe stage of loving God. Lord Caitanya taught that this is the highest stage of perfection for human beings. Teachings of Lord Caitanya

[Lord Caitanya to Satyarja] : By chanting the holy name of the Lord, one dissolves his entanglement in material activities. After this, one becomes very much attracted to Ka, and thus dormant love for Ka is awakened. CC madhya 15.109

[Lord Caitanya to Santana Gosvm] : Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Ka and ecstatic love for Him. Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead. CC Antya 4.70-71 160

The holy name of Ka is so attractive that anyone who chants itincluding all living entities, moving and non-moving, and even Lord Ka Himselfbecomes imbued with love of Ka. This is the effect of chanting the Hare Ka mahmantra. CC Antya 3.268

As a result of chanting the Hare Ka mah-mantra, one makes such great advancement in spiritual life that simultaneously his material existence terminates and he receives love of Godhead. The holy name of Ka is so powerful that by chanting even one name, one very easily achieves these transcendental riches. CC di 8.28

The Absolute Truth is r Ka, and loving devotion to r Ka exhibited in pure love is achieved through congregational chanting of the holy name, which is the essence of all bliss. CC di 1.96

Chanting Hare Ka is very Simple

Chanting is very simple, but one must practice it seriously. CC di 17.32p

So this process of hari-krtana is very simple: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. Actually there are only three words: Hare, Ka, and Rma. But they are very nicely arranged for chanting so that everyone can take the mantra and chant Hare Ka, Hare Ka, Ka Ka, Hare Hare. Since we have started this movement in the Western countries, Europeans, Americans, Africans, Egyptians, and Japanese are all chanting. There is no difficulty. They are chanting very gladly, and they are getting the results. What is the difficulty? We are distributing this chanting free of charge, and it is very simple. The Science of Self-Realization

Anyone can chant Hare Ka. There is no need for instruments, although Caitanya Mahprabhu introduced the mdaga (drum) and karatlas (cymbals). Otherwise, clapping in itself is sufficient. Anyone can sit down with his family, clap hands and chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. This sakrtana is very easy to perform. Teachings of Lord Kapila, the Son of devahti 161

The bhakti-yoga process should be completed in this life, because in this life we have all the instruments necessary to become fully Ka conscious. We have mdagas and cymbals and tongues with which to chant Hare Ka. Even if we don't have mdagas and cymbals, we have a tongue. No one has to purchase a tongue. We also have ears with which to hear the sound that the tongue vibrates. Therefore we have all the instruments we need with usa tongue and ears. We have only to chant Hare Ka and use our ears to hear this vibration, and all perfection will be there. We don't have to become highly educated scientists or philosophers. We have only to chant and hear The Path of Perfection

Chanting is the Secret for Success in This Age of Kali

The basic principle of success is to chant the holy name of the Lord (the Hare Ka mah-mantra). The Ka consciousness movement is based upon this instruction of Lord Caitanya Mahprabhu that one must chant the Hare Ka mah-mantra regularly and according to the prescribed principles. We simply ask our Western students to chant at least sixteen rounds a day, but sometimes we find that they fail to chant even these sixteen rounds, and instead they bring many austere books and a worshiping method that diverts their attention in so many ways. r Caitanya Mahprabhus cult is based upon the chanting of the Hare Ka mantra. Lord Caitanya first advised Tapana Mira to fix his mind on this chanting. We, the members of the Ka consciousness movement, must strictly follow this advice of Caitanya Mahprabhu. CC di 16.15 + p

Our request to all our students is that they daily chant at least sixteen rounds of this harer nma mah-mantra [Cc. di 17.21] offenselessly, following the regulative principles. Thus their success will be assured without a doubt. CC di 17.23p

Our Ka consciousness movement stresses the chanting of the Hare Ka mantra only, whereas those who do not know the secret of success for this Age of Kali unnecessarily indulge in the cultivation of knowledge, the practice of mystic yoga or the performance of fruitive activities or useless austerities. They are simply wasting their time and misleading their followers. CC di 17.24p

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Sevonmukhe hi jihvdau [Brs. 1.2.234] means that the service of the Lord begins with the tongue. This refers to chanting. By chanting Hare Ka, one begins the service of the Lord. Another function of the tongue is to taste and accept the Lord's prasda. We have to begin our service to the Unlimited with the tongue and become perfect in chanting, and accepting the Lord's prasda. To accept the Lord's prasda means to control the entire set of senses. The tongue is considered to be the most uncontrollable sense because it hankers for so many unwholesome eatables, thereby forcing the living entity into the dungeon of material conditional life. As the living entity transmigrates from one form of life to another, he has to eat so many abominable foodstuffs that finally there is no limit. The tongue should be engaged in chanting and in eating the Lord's prasda so that the other senses will be controlled. Chanting is the medicine, and prasda is the diet. With these processes one can begin his service, and as the service increases, the Lord reveals more and more to the devotee. B 4.7.24p

If no one knows the Supreme Personality of Godhead, how can He be known? He can be known when the Supreme Lord comes before you and reveals Himself to you. Then you can know. Our senses are imperfect, and they cannot realize the Supreme Truth. When you adopt a submissive attitude and chant, realization begins from the tongue. To eat and to vibrate sound is the business of the tongue. If you can control your tongue for prasdam, spiritual food, and make the sound vibration of the holy name, then by surrender of the tongue you can control all the other senses. If you cannot control your tongue, you cannot control your senses. Taste prasdam and become spiritually advanced. You can have this process at your home: offer vegetarian foods to Ka, chant the Hare Ka mantra and offer obeisances: namo brahmaya-devya go-brhmaa-hitya ca jagat-hitya kya govindya namo nama Everyone can offer, and then take the food with friends. And chant before the picture of Ka, and lead a pure life. Just see the resultthe whole world will become Vaikuha, where there is no anxiety. Ka Consciousness: The Topmost yoga System

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With our material senses, we cannot see Ka, nor can we even hear His name. We can begin to perceive Him when we advance in devotional service. That devotional service begins with the tongue, not the legs, eyes or ears. The tongue must be utilized to chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare and take Ka prasdam. Thus the tongue has a dual function, and by utilizing it in this way, we will realize Ka. We cannot see Ka with our material eyes, nor hear about Him with material ears, nor touch Him with our hands; but if we engage our tongue in His service, He will reveal Himself, saying, "Here I am." Elevation to Ka Consciousness

Chanting Hare Ka is not an Artificial imposition on the mind

The transcendental vibration established by the chanting of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare is the sublime method of reviving our Ka consciousness. As living spiritual souls we are all originally Ka conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by the material atmosphere. The material atmosphere, in which we are now living, is called my, or illusion. My means "that which is not." And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the allpowerful master, this is called illusion. In this polluted concept of life, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once by revival of our Ka consciousness. Ka consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived. And this process is recommended for this age by authorities. By practical experience also, one can perceive that by chanting this mah-mantra, or the Great Chanting for Deliverance, one can at once feel a transcendental ecstasy coming through from the spiritual stratum. And when one is factually on the plane of spiritual understanding-surpassing the stages of senses, mind, and intelligence-one is situated on the transcendental plane. This chanting of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare is directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousnessnamely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any need for mental speculation or any intellectual adjustment for chanting this mah-mantra. It springs automatically from the spiritual platform, and as such, anyone can take part in the chanting without any previous qualification, and dance in ecstasy. 164

We have seen this practically. Even a child can take part in the chanting, or even a dog can take part in it. Of course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual platform very quickly. When the mantra is chanted by a pure devotee of the Lord in love, it has the greatest efficacy on the hearers, and as such, this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of non-devotees should be avoided. Milk touched by the lips of a serpent has poisonous effects. The word Har is the form of addressing the energy of the Lord, and the words Ka and Rma are forms of addressing the Lord Himself. Both Ka and Rma mean "the supreme pleasure," and Har is the supreme pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord. The material energy, called my, is also one of the multi-energies of the Lord. And we, the living entities, are also the energymarginal energyof the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, called Har, the living entity is established in his happy, normal condition. These three words, namely Hare, Ka, and Rma, are the transcendental seeds of the mah-mantra. The chanting is a spiritual call for the Lord and His internal energy, Har, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother. Mother Har helps the devotee achieve the grace of the supreme father, Hari, or Ka, and the Lord reveals Himself to the devotee who chants this mantra sincerely. No other means of spiritual realization, therefore, is as effective in this age as chanting the mah-mantra: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. rla Prabhupdas purport on the Hare Ka mah-mantra from Songs of the Vaiava cryas.

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Please Read my Books

In life we are accustomed to thinking either of the material or of the spiritual energy. Now, how can we transfer our thoughts from the material energy to the spiritual energy? There are so many literatures which fill our thoughts with the material energy newspapers, magazines, novels, etc. Our thinking, which is now absorbed in these literatures, must be transferred to the Vedic literatures. The great sages, therefore, have written so many Vedic literatures, such as the Puras. The Puras are not imaginative; they are historical records. In the Caitanya-caritmta (Madhya 20.122) there is the following verse: my-mugdha jvera nhi svata ka-jna jvere kpya kail ka veda-pura The forgetful living entities or conditioned souls have forgotten their relationship with the Supreme Lord, and they are engrossed in thinking of material activities. Just to transfer their thinking power to the spiritual sky, Ka-dvaipyana Vysa has given a great number of Vedic literatures. First he divided the Vedas into four, then he explained them in the Puras, and for less capable people he wrote the Mahbhrata. In the Mahbhrata there is given the Bhagavad-gt. Then all Vedic literature is summarized in the Vednta-stra, and for future guidance he gave a natural commentation on the Vednta-stra, called rmad-Bhgavatam. We must always engage our minds in reading these Vedic literatures. Just as materialists engage their minds in reading newspapers, magazines and so many materialistic literatures, we must transfer our reading to these literatures which are given to us by Vysadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death. That is the only way suggested by the Lord, and He guarantees the result: "There is no doubt." Bg introduction

r Caitanya Mahprabhu presented Himself as a grand fool, yet He maintained that all the words that He had heard from His spiritual master strictly followed the principles stated by Vysadeva in rmad-Bhgavatam (1.7.6) anarthopaama skd bhakti-yogam adhokaje lokasyjnato vidv cakre stvata-sahitm The material miseries of a living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of 166

people do not know this, and therefore the learned Vysadeva compiled this Vedic literature [rmad-Bhgavatam], which is in relation to the Supreme Truth. One can overcome all misconceptions and entanglement in the material world by practicing bhakti-yoga, and therefore Vysadeva, acting on the instruction of r Nrada, has very kindly introduced rmad-Bhgavatam to relieve the conditioned souls from the clutches of my. Lord Caitanyas spiritual master instructed Him, therefore, that one must read rmad-Bhgavatam regularly and with scrutiny to gradually become attached to the chanting of the Hare Ka mah-mantra. CC di 7.73p

men become strong and stout by eating sufficient grains, but the devotee who simply eats ordinary grains but does not taste the transcendental pastimes of Lord Caitanya mahprabhu and Ka gradually becomes weak and falls down from the transcendental position. However, if one drinks but a drop of the nectar of Kas pastimes, his body and mind begin to bloom, and he begins to laugh, sing and dance. All the devotees connected with the Ka consciousness movement must read all the books that have been translated (the Caitanya-caritmta, rmad-Bhgavatam, Bhagavad-gt and others); otherwise, after some time, they will simply eat, sleep and fall down from their position. Thus they will miss the opportunity to attain an eternal, blissful life of transcendental pleasure. CC madhya 25.278+p

The GBC member means they will see that in every temple these books are very thoroughly being read and discussed and understood and applied in practical life. That is wanted, not to see the vouchers only, "How many books you have sold, and how many books are in the stock?" That is secondary. You may keep vouchers... If one is engaged in Ka's service, there is no need of vouchers. That is... Everyone is doing his best. That's all. So we have to see that things are going on very nicely. So in that way the GBC members should divide some zones and see very nicely that things are going on, that they are chanting sixteen rounds, and temple management is doing according to the routine work, and the books are being thoroughly discussed, being read, understood practically. These things are required. Now, suppose you go to sell some book and if somebody says, "You have read this book? Can you explain this verse?" then what you will say? You will say, "No. It is for you. It is not for me. I have to take money from you. That's all." Is that very nice answer? B 2.9.3 Lecture, melbourne, April 5, 1972

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I am pleased to hear that you are chanting 16 rounds daily and reading my books regularly and following the four rules. In my books the philosophy of Krishna Consciousness is explained fully so if there is anything which you do not understand, then you simply have to read again and again. By reading daily the knowledge will be revealed to you and by this process your spiritual life will develop. Krishna Consciousness is not a hackneyed thing but it is something which is our natural and original consciousness. Presently our consciousness is clouded just like a mirror becomes covered with dust So the cleansing process is this chanting and hearing and doing some service and trying to please the Spiritual Master. By this process our consciousness becomes clear and we are able to understand everything. P Letter to: Bahurupa, Bombay, 22 november, 1974

Please always try to remember me by my teachings and we shall always be together. Just like I have written in the first publications of rmad-Bhgavatam, The spiritual Master lives forever by His divine instruction and the disciple lives with him., because I have always served my Guru Mahrja and followed His teachings I am now even never separated from Him. Sometimes my may come and try to interfere but we must not falter, we must always follow the chalked out, path laid down by the great crya's and in the end you will see. P Letter to: Cidananda, Bhaktivedanta manor, 25 november, 1973

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This Hearing Process is very important

Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death. This verse is particularly applicable to modern society because in modern society there is practically no education in spiritual matters. Some of the people may appear to be atheistic or agnostic or philosophical, but actually there is no knowledge of philosophy. As for the common man, if he is a good soul, then there is a chance for advancement by hearing. This hearing process is very important. Lord Caitanya, who preached Ka consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources he can progress, especially, according to Lord Caitanya, if he hears the transcendental vibration Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. It is stated, therefore, that all men should take advantage of hearing from realized souls and gradually become able to understand everything. The worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya has said that in this age no one needs to change his position, but one should give up the endeavor to understand the Absolute Truth by speculative reasoning. One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, one will be gradually elevated to the position of a pure devotee. In this verse particularly, the process of hearing is strongly recommended, and this is very appropriate. Although the common man is often not as capable as so-called philosophers, faithful hearing from an authoritative person will help one transcend this material existence and go back to Godhead, back to home. Bg 13.26+p

It is only by devotional service, beginning with hearing, that one can approach the Supreme Personality of Godhead. That is the only means to approach Him. CC di 7.141

r Caitanya Mahprabhu said, According to the verdict of the stras, the process of hearing and chanting is the best means to attain loving service to Ka. CC madhya 9.258 169

Simply hearing submissively will free ones heart from all the faults of ignorance, and thus one will achieve deep love for Ka. This is the path of peace. CC di 1.107

The difficulty of controlling the obstinate mind, as expressed by Arjuna, is accepted by the Personality of Godhead. But at the same time He suggests that by practice and detachment it is possible. What is that practice? In the present age no one can observe the strict rules and regulations of placing oneself in a sacred place, focusing the mind on the Supersoul, restraining the senses and mind, observing celibacy, remaining alone, etc. By the practice of Ka consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about Ka. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Ka, the more one becomes enlightened and detached from everything that draws the mind away from Ka. By detaching the mind from activities not devoted to the Lord, one can very easily learn vairgya. Vairgya means detachment from matter and engagement of the mind in spirit. Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Ka. This is practical because by hearing about Ka one becomes automatically attached to the Supreme Spirit. This attachment is called parenubhava, spiritual satisfaction. It is just like the feeling of satisfaction a hungry man has for every morsel of food he eats. The more one eats while hungry, the more one feels satisfaction and strength. Similarly, by discharge of devotional service one feels transcendental satisfaction as the mind becomes detached from material objectives. It is something like curing a disease by expert treatment and appropriate diet. Hearing of the transcendental activities of Lord Ka is therefore expert treatment for the mad mind, and eating the foodstuff offered to Ka is the appropriate diet for the suffering patient. This treatment is the process of Ka consciousness. Bg 6.35p

Only by drinking the nectar of chanting and hearing the pastimes of the Lord can one forget the intoxication of material existence. B 3.21.17p

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The person who desires pure devotional service to Lord Ka should hear the narrations of Lord Uttamaloka's glorious qualities, the constant chanting of which destroys everything inauspicious. The devotee should engage in such listening in regular daily assemblies and should also continue his hearing throughout the day. B 12.3.15

Actually the perfection of life depends on one's inclination to hear about Ka. B 4.23.12p

do i Have A Hearing Problem?

A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one's devotional activities. The devotee should regularly see My statues in the temple, touch My lotus feet and offer worshipable paraphernalia and prayer. He should see in the spirit of renunciation, from the mode of goodness, and see every living entity as spiritual. The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the cryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses. A devotee should always try to hear about spiritual matters and should always utilize his time in chanting the holy name of the Lord. His behavior should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of persons who are not spiritually advanced. When one is fully qualified with all these transcendental attributes and his consciousness is thus completely purified, he is immediately attracted simply by hearing My name or hearing of My transcendental quality. B 3.29.15-19

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TO HEAR, OR nOT TO HEAR THE CHOiCE, And THE RESuLT iS minE!

The Brhmaas Wives Heard, And Attained vraja
The wives of the brhmaas were always eager to see Ka, for their minds had been enchanted by descriptions of Him. B 10.23.18

Although their husbands, brothers, sons and other relatives tried to forbid them from going, their hope of seeing Ka, cultivated by extensive hearing of His transcendental qualities, won out. B 10.23.20

For a long time those brhmaa ladies had heard about Ka, their beloved, and His glories had become the constant ornaments of their ears. Indeed, their minds were always absorbed in Him. B 10.23.23

The gops said, Dear mothers, please accept our humble obeisances and hear our statement. May we inform you that Lord Ka and Balarma are nearby. They have come here with the cows, and you may know also that we have come here under Their instructions. All of us are very hungry; therefore, we have come to you for some food. Please give us something to eat for Ka, Balarma and ourselves. Immediately upon hearing this, the wives of the brhmaas became anxious for Ka and Balarma. These reactions were spontaneous. They did not have to be convinced of the importance of Ka and Balarma; immediately upon hearing Their names, they became very eager to see Them. Being advanced by thinking of Ka constantly, they were performing the greatest form of mystic meditation. All the wives then became very busily engaged in filling up different pots with nice food. Due to the performance of the sacrifice, the various foods were all very palatable. After collecting a feast, they prepared to go to Ka, their most beloved object, exactly in the way rivers flow to the sea. Ka, the Supreme Personality of Godhead, Ch. 23

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The Washerman from mathura didnt Hear About Ka And Lost His Head!
Even though the washerman saw Ka, when I asked him for something, he was deceived because he had no devotion. That washerman underwent austerities for millions of lifetimes in order to see Ka. Even though out of great fortune he achieved His darana, he did not obtain any happiness because he was devoid of devotion. He had never heard about Ka, nor chanted His glories or performed any of the other limbs of devotional service. And so when he finally saw Ka, he didnt even recognize Him. Indeed he rebuked Ka and Balarma Ref: Caitanya Bhgavata, madhya Kanda 10.251-254

You impudent boys! You're accustomed to roaming the mountains and forests, and yet You would dare put on such clothes as these! These are the King's possessions You're asking for. Fools, get out of here quickly! Don't beg like this if You want to stay alive. When someone is too bold, the King's men arrest him and kill him and take all his property. As the washerman thus spoke brazenly, the son of Devak became angry, and then merely with His fingertips He separated the man's head from his body. B 10.41.35-37

TO HEAR, OR nOT TO HEAR THE CHOiCE, And THE RESuLT iS minE

SOmETHinG TO THinK ABOuT, iSnT iT?

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WHAT Kind OF LiSTEnER Am i?

The topmost listener is he who comes before the speaker with proper respect and is eager and expert in hearing of Kas teachings and pastimes. He has rejected all mundane topics, has faith in the Supreme Lord, hears submissively, always contemplates the knowledge he has heard and likes to ask relevant questions. He is dear to the Lords devotees. There are also other listeners who are known as superior: 1) Ctaka bird A ctaka bird does not take water from any source other than the rain cloud. One who does not hear any book other than scriptures concerned with Ka is called a ctaka listener. 2) Swan Just as the swan can extract milk from a mixture of milk and water, one who can extract the essential teachings while listening to various topics is called a swan listener. 3) Parrot Just as a parrot can recite whatever it has been taught, one who is able to properly repeat the topics he has heard from his teacher and others is called a parrot listener. 4) Fish Just as a fish that is situated in an ocean of condensed milk quietly drinks milk without even blinking its eyes, one who quietly listens with full focus and relishes what he hears is called a fish listener. Some listeners are classified as inferior: 1) Wolf Just as the cry of the wolf frightens the deer attracted by the sweet sound of the flute in the forest, the foolish listener whose questions and comments are a source of frustration and pain to the other listeners is called a wolf listener. 2) Bhurunda Bird Just as the bhurunda bird that lives in the Himalayas tells everyone whatever it has heard without doing anything himself, one who repeats what he has heard to others but does not practice it himself is called a bhurunda listener. 3) Bull Just at the bull does not distinguish between eating sweet grapes or pungent oilcakes, the person who listens to everything without intelligence and discrimination is called a bull listener. 4) Camel Just as a camel rejects sweet mango leaves to chew bitter neem leaves, one who listens to Kas teachings and then eagerly listens to mundane topics is called a camel listener. rla vysadeva, rmad- Bhgavata Mahtmya, Skanda Pura 10.41.35-37 174

Please Follow the Four Regulative Principles

There is a certain pattern of behavior prescribed for those actually trying to become perfect. In our Ka consciousness movement we advise our students not to eat meat, not to gamble, not to engage in illicit sex and not to indulge in intoxication. People who indulge in these activities can never become perfect; therefore these regulative principles are for those interested in becoming perfect and going back to Godhead. CC madhya 19.159p

Unless one is firmly fixed in the regulative principles, one may perform mischievous acts, even if one is a member of the Ka consciousness movement. We therefore advise our disciples to strictly follow the regulative principles; otherwise the most important movement for the upliftment of humanity will be hampered due to dissension among its members. Those who are serious about pushing forward this Ka consciousness movement should remember this and strictly follow the regulative principles so that their minds will not be disturbed. B 5.14.35p

One is not accepted as a bona fide student in this movement unless he promises to follow the four regulative principles: no animal-killing, no intoxication, no illicit sex and no gambling. This Ka consciousness movement is the only means by which the sinful activities of men in this Kali-yuga can be counteracted. B 4.26.5p

In our Ka consciousness movement, the requirement is that one must be prepared to give up the four pillars of sinful lifeillicit sex, meat-eating, intoxication and gambling. In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaiava servant and initiated to chant the Hare Ka mah-mantra, at least sixteen rounds daily. CC madhya 24.330p

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Although intimate association with women is most abominable for a renounced sannys, the same association is pious for a householder, who is ordered by Vedic injunction to approach his wife at the suitable time for procreation. Similarly, a brhmaa who drinks liquor is considered to be committing a most abominable act, whereas a dra, a low-class man, who can moderate his drinking is considered to be self-controlled. Piety and sin on the material level are thus relative considerations. Any member of society, however, who receives dk, initiation into the chanting of the Lord's holy names, must strictly obey the four regulative principles: no eating of meat, fish or eggs, no illicit sex, no intoxication and no gambling. A spiritually initiated person neglecting these principles will certainly fall from his elevated position of liberation. B 11.21.17p

By refraining from a particular sinful or materialistic activity, one becomes freed from its bondage. Such renunciation is the basis of religious and auspicious life for human beings and drives away all suffering, illusion and fear. B 11.21.18

Our preachers who are preaching Ka consciousness all over the world should follow in the footsteps of Nrada Muni and become purified by following the four principles and chanting the Hare Ka mah-mantra. This will make them fit to become Vaiavas. Then, when they speak to sinful people about the teachings of this Ka consciousness movement, people will be affected and take the instructions. CC madhya 24.252p

The members of this Society must always remember that if they stick to the regulative principles and preach sincerely according to the instructions of the cryas, surely they will have the profound blessings of Lord Caitanya Mahprabhu, and their preaching work will be successful everywhere throughout the world. CC di 7.171p

The followers of Caitanya Mahprabhu strictly follow the four regulative principles of no illicit sex, no intoxication, no meat-eating and no gambling. They try to always chant Hare Ka and engage in the service of the Lord. However, it may happen that by accident an occasional symptom of Kali-yuga such as envy, anger, lust, greed, etc., may momentarily appear in the life of a devotee. But if such a 176

devotee is actually surrendered at the lotus feet of Caitanya Mahprabhu, by His mercy such an unwanted symptom, or anartha, will quickly disappear. Therefore, a sincere follower of the Lord should never be discouraged in the execution of his prescribed duty but should be confident that he will be protected by Caitanya Mahprabhu. B 11.5.33p

We should always remember that to become a bona fide devotee of the Lord is not an easy task, but in this age, by the mercy of Lord Caitanya, it has been made very easy. But if we do not follow even the liberal instructions of Lord Caitanya, how can we expect to discharge our regular duties in devotional service? It is not possible in this age to follow Dhruva Mahrja in his austerity, but the principles must be followed; we should not disregard the regulative principles given by our spiritual master, for they make it easier for the conditioned soul. As far as our ISKCON movement is concerned, we simply ask that one observe the four prohibitive rules, chant sixteen rounds and, instead of indulging in luxurious eating for the tongue, simply accept prasda offered to the Lord... By Lord Caitanya's mercy we have been given all concessions possible for this age, so at least we should always remember that neglect of our prescribed duties in devotional service will not make us successful in the mission we have undertaken. It is our duty to follow in the footsteps of Dhruva Mahrja, for he was very determined. We should also be determined to finish our duties in executing devotional service in this life; we should not wait for another life to finish our job. B 4.8.72p

The path of Ka consciousness, of developing love for Ka, demands that a devotee strictly follow four regulative principles: no illicit sex, no gambling, no intoxication and no eating of meat, fish or eggs. When one is freed from material lust and rises to the liberated platform, beyond material desire, one realizes the absolute beauty of Lord Ka. This process is not theoretical: it has been practiced and completed by many thousands of great sages, who have left us their shining example and their brilliant teachings concerning the path of Ka consciousness. B 10.30.34p

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(rla Prabhupda Explains the Importance and Potency of Accepting Only Prasdam)

Prasdam means Protection

The devotees of the Lord, who are in Ka consciousness, offer food to Ka and then eata process which nourishes the body spiritually. By such action not only are past sinful reactions in the body vanquished, but the body becomes immunized to all contamination of material nature. When there is an epidemic disease, an antiseptic vaccine protects a person from the attack of such an epidemic. Similarly, food offered to Lord Viu and then taken by us makes us sufficiently resistant to material affection, and one who is accustomed to this practice is called a devotee of the Lord. Therefore, a person in Ka consciousness, who eats only food offered to Ka, can counteract all reactions of past material infections, which are impediments to the progress of self-realization. On the other hand, one who does not do so continues to increase the volume of sinful action, and this prepares the next body to resemble hogs and dogs, to suffer the resultant reactions of all sins. The material world is full of contaminations, and one who is immunized by accepting prasdam of the Lord (food offered to Viu) is saved from the attack, whereas one who does not do so becomes subjected to contamination. Bg 3.14p

The holy name becomes manifest when one engages in the service of the holy name. This service in a submissive attitude begins with ones tongue. Sevonmukhe hi jihvdau: One must engage his tongue in the service of the holy name. Our Ka consciousness movement is based on this principle. We try to engage all the members of the Ka consciousness movement in the service of the holy name. Since the holy name and Ka are non-different, the members of the Ka consciousness movement not only chant the holy name of the Lord offenselessly, but also do not allow their tongues to eat anything that is not first offered to the Supreme Personality of Godhead. The Supreme Lord declares: patra pupa phala toya yo me bhakty prayacchati tad aha bhakty-upahta anmi prayattmana If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it. (Bg. 9.26) Therefore the International Society for Krishna Consciousness has many temples all over the world, and in each and every temple the Lord is offered these foods. On the basis of His demands, the devotees chant the holy name of the Lord offenselessly and never eat anything that is not first offered to the Lord. The functions of the tongue in devotional service are to chant the Hare Ka mah-mantra and eat prasdam that is offered to the Lord. CC di 8.16p 178

To make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead. Bg 17.10p

Whereas an impersonalist tries to avoid good eatables, a devotee knows that Ka is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasdam. Thus everything becomes spiritualized, and there is no danger of a downfall. Bg 2.63p

Hearing of the transcendental activities of Lord Ka is therefore expert treatment for the mad mind, and eating the foodstuff offered to Ka is the appropriate diet for the suffering patient. This treatment is the process of Ka consciousness. Bg 6.35p

Kas holy name, transcendental qualities and transcendental pastimes are all equal to Lord Ka Himself. They are all spiritual and full of bliss. Therefore material senses cannot appreciate Kas holy name, form, qualities and pastimes. When a conditioned soul is awakened to Ka consciousness and renders service by using his tongue to chant the Lords holy name and taste the remnants of the Lords food, the tongue is purified, and one gradually comes to understand who Ka really is. CC madhya 17.135-136

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. The devotees of the Supreme Lord, or the persons who are in Ka consciousness, are called santas, and they are always in love with the Lord as it is described in the Brahma-sahit (5.38): premjana-cchurita-bhakti-vilocanena santa sadaiva hdayeu vilokayanti. The santas, being always in a compact of love with the Supreme Personality of Godhead, Govinda (the giver of all pleasures), or Mukunda (the giver of liberation), or Ka (the all-attractive person), cannot accept anything without first offering it to the Supreme Person. Therefore, such devotees always perform yajas in different modes of devotional service, such as ravaam, krtanam, smaraam, arcanam [SB 7.5.23], etc., and these performances of yajas keep them always aloof from all kinds of contamination of sinful association in the material world. Others, who prepare food for self or sense gratification, are not only thieves but also the eaters of all kinds of sins. How can a person be happy if he is both a thief and sinful? Bg 3.13+p 179

Please Conceive and Raise your Children very, very Carefully in Ka Consciousness
Sex Life is not Condemned, But Responsibility is Encouraged.
Yes, you may get yourself married, provided that you can meet the responsibility of ghastha life. If you marry you will have to work to provide for your wife and family and try to spend at least 50% for Ka Consciousness. A Ka Conscious marriage is not based on sense gratification but rather mutual cooperation between husband and wife for making advancement in spiritual life and also for raising Ka Conscious children. It is said in the Vedas that one should not take on the responsibility of Parenthood unless he can deliver the child from the repeated cycle of birth, death, disease and old age. So in this way mold your life in service to the Lord and be happy. P Letter to Babhrubahan, Bombay, 4 march 1971.

To beget a child in a godly atmosphere is known in the Vedic scriptures as garbhdhna-saskra. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gt we have studied also before that sex life for begetting a good child is Ka Himself. Sex life is not condemned, provided the process is used in Ka consciousness. Those who are in Ka consciousness at least should not beget children like cats and dogs but should beget them so that they may become Ka conscious after birth. That should be the advantage of children born of a father and mother absorbed in Ka consciousness. Bg 16.1-3p

As far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but is especially mean for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Ka. If he is able to beget children who will be in Ka consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure. Bg 16.1-3p 180

Cakya Paita says that, mt atru pit vair yena bla na partita.(?) The mother is enemy and the father is enemy who does not take care of the children, how to educate them how to become God conscious, how to become Ka conscious. Hes enemy. So any father and mother who has not given education for spiritual advancement of life, hes enemy, hes not father and mother.... Therefore sstra says, pit na sa syj janan na s syt, na mocayed ya sarnupeta-mtyum. One should not become father or mother... That is real contraceptive method. If one is Ka conscious, then he knows that What is the use of producing some children like cats and dogs? What is the use? If I produce any children, then they must be Ka conscious so that this will be their last birth. Because if you become Ka conscious then there is no more birth. Tyaktv deha punar janma naiti mm eti kaunteya. You send to Ka, back to home_that is required. Father, mother, guardians duty is to educate the wards, subordinates, in such a way that he becomes fully Ka conscious and so that he can be saved from this repetition of birth and death. So this is... First duty is to give protection to the bla-dvija. B Lecture 1.8.49, mypura, 29 October, 1974.

When irreligion is prominent in the family, O Ka, the women of the family become polluted and from the degradation of womanhood, O descendent of Vi, comes unwanted progeny.............thus unwanted children flood the human race at the risk of war and pestilence. Bg 1.40+p

It is the duty of the guardians of children to revive the divine con-sciousness dormant in them. The ten processes of reformatory ceremonies, as enjoined in the Manu-smti, which is the guide to religious principles, are meant for reviving God consciousness in the system of varrama. However, no process is strictly followed now in any part of the world, and therefore 99.9 percent of the population is nardhama. (Nardhama means lowest of mankind). Bg7.15p

(Ka conscious) householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat-eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratification. Marriage on the principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted unattached sex life is also a kind yaja because the restricted householder sacrifices his general tendency toward sense gratification for higher, transcendental life. Bg 4.26p 181

According to Hindu system, a father, mother responsibility ceases after he gets the children married, either daughter or son. So much obligation. Then they are free. Lecture, Seattle, October 7, 1968.

Ghastha rama : A Culture of Support

As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection. But when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Ka consciousness. If one is in full Ka consciousness, he can make his home very happy, because this process of Ka consciousness is very easy. One need only chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, accept the remnants of foodstuffs offered to Ka, have some discussion on books like Bhagavad-gt and rmad-Bhgavatam. and engage oneself in Deity worship. These four things will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. If one can mold his family life in this way to develop Ka consciousness, following these four principles, then there is no need to change from family life to renounced life Bg 13.8-12p

rla Jva Gosvm remarks in this connection that every child, if given an impression of the Lord from his very childhood, certainly becomes a great devotee of the Lord like Mahrja Parkit. One may not be as fortunate as Mahrja Parkit to have the opportunity to see the Lord in the womb of his mother, but even if he is not so fortunate, he can be made so if the parents of the child desire him to be so. There is a practical example in my personal life in this connection. My father was a pure devotee of the Lord, and when I was only four or five years old, my father gave me a couple of forms of Rdh and Ka. In a playful manner, I used to worship these Deities along with my sister, and I used to imitate the performances of a neighboring temple of Rdh-Govinda. By constantly visiting this neighboring temple and copying the ceremonies in connection with my own Deities of play, I developed a natural affinity for the Lord. My father used to observe all the ceremonies befitting my position. Later on, these activities were suspended due to my association in the schools and colleges, and I became completely out of practice. But in my youthful days, when I met my spiritual master, r rmad Bhaktisiddhnta Sarasvat Gosvm Mahrja, again I revived my old habit, and 182

the same playful Deities became my worshipful Deities in proper regulation. This was followed up until I left the family connection, and I am pleased that my generous father gave the first impression which was developed later into regulative devotional service by His Divine Grace. Mahrja Prahlda also advised that such impressions of a godly relation must be impregnated from the beginning of childhood, otherwise one may miss the opportunity of the human form of life, which is very valuable although it is temporary like others. B 1.12.30p

Childrens nature is to imitate, because they have to learn. So nature has given them the propensity to imitate. So the first imitation begins from the parents. So if the parent is nice Ka devotee, naturally the children become devotees. That is the opportunity of taking birth in a Vaiava family. So you are all Vaiavas. If your children do not become Vaiava in the future, then it is a great, I meant to say, fault on your part. So you should be very cautious, careful, that children are not going astray, they are becoming actually Ka conscious. That means you have to imitate, er, you have to be devotee, and they will imitate. By imitation, imitation, imitation, they will come to Ka consciousness. Then they will never give it up. B Lecture 2.3.15, Los Angeles, June 1, 1972.

By the grace of Lord Sri Ka, we had the chance of being born in a Vaiava family, and in our childhood we imitated the worship of Lord Ka by imitating our father. Our father encouraged us in all respects to observe all functions such as the Ratha-ytr and Dola-ytr ceremonies, and he used to spend money liberally for distributing prasda to us children and our friends. Our spiritual master, who also took his birth in a Vaiava family, got all inspirations from his great Vaiava father, hkura Bhaktivinoda. That is the way of all lucky Vaiava families. The celebrated Mr B was a staunch devotee of Lord Ka as the great lifter of Govardhana Hill. The life history of many such devotees is almost the same because there is always symmetry between the early lives of all great devotees of the Lord. According to Jva Gosvm, Mahrja Parkit must have heard about the childhood pastimes of Lord Ka at Vndvana, for he used to imitate the pastimes with his young playmates. According to rdhara Svm, Mahrja Parkit used to imitate the worship of the family Deity by elderly members. rla Vivantha Cakravart also confirms the viewpoint of Jva Gosvm. So accepting, either of them, Mahrja Parkit was naturally inclined to Lord Ka from his very childhood. B 2.3.15p 183

Prabhupada: Ka-krm. Bala-krdanakai kran ka-krd ya dade. This is the facility of taking birth in a Vaiava family. Children, simply by playing with Ka, they become Ka conscious. Some way or other, if somebody comes in contact with Ka, then his life becomes successful. So this Kayoga, bhakti-yoga, can be practiced even by a child without interfering with his natural propensities. A child naturally wants to play, so he can play with Ka Deity. We had the opportunity of doing that. My father was worshiping Ka Deity. So I wanted to imitate him, and he gave me small Deity. That Deity is still worshiped. My sister and myself, whatever we were eating, we were offering exactly the same arcana. And father used to encourage. This Ratha-ytr and Rdh-Go. (?) Ka temple which we are propagating, it was, from the very beginning of our life, was initiated by our parents. So anyone can initiate his child to this Ka consciousness understanding from the very beginning. Without any education, without any knowledge. There is no need of high-grade knowledge or education to understand Ka consciousness. It is already there in everyones heart. B Lecture 2.3.15, Los Angeles, June 1, 1972.

What it means to Be a Parent

I was very happy to see both you and your good husband Vasudeva when I was in Paris, especially now that you have got such a nice child. Now you have got your child and your responsibility is to raise your child in Ka consciousness. You and your husband are very sincere devotees, and your husband is a nice boy, and I like him very much, and he is doing the best service to Krsna and humanity by managing the Berlin center so nicely. So never mind there may be some inconvenience in family life for the time being. Your husband is doing the highest service. You may assist your husband very nicely by concentrating all your time and efforts in raising your child in full Ka consciousness. That will require all of your attention, and in that way you will be giving your husband the best assistance. P Letter to Gangadevi, London, 11 August, 1972.

I am also very pleased to know that you are living happily with your good wife, and you are expecting a child in July. So now you must take especial care to raise the new child in such a nice way that he will become a pure devotee in Ka Consciousness; that is the responsibility of the parents, to see that their child is freed from the clutches of Maya. P Letter to Sacisuta, Los Angeles, 14 February, 1970.

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Yours will be the first baby born into a KC family in America, so we must be very careful for him while he is in the womb. In rmad Bhgavatam the environment of a child in the womb is described by Narada Muni as a very awful place and after nine months when the child has developed its body and consciousness to some degree the entrapped soul begs to Lord Ka to set me free and promises that in this life he will be a devotee. At that time the baby is allowed to be born but, unfortunately during the Kali yuga as soon as the child is come out of the womb he is in 90% of the cases he is not given any facility to further its KC. However in your case Ka has shown this soul great mercy. The Bhagavat also says that no one should become the parent unless he can deliver the child from the clutches of death. So it is your duty to make this baby KC so that he may not have to take birth again. My advice for the present is that during your time of pregnancy you should eat very simple foods, hot or spicy foods are not to be taken and also sexual relations are forbidden. P Letter to: Himavati, delhi, 23 September, 1967.

I am also glad to learn that you have a child within your womb, and please accept all my blessings for the newcomer for whom we shall be very glad to receive just after a few months. Please take care of your health so that the child may grow very healthy and become Ka Conscious. Prahlda Mahrja was in the womb of his mother and heard the instruction of Narada Muni and later on he became the most famous devotee of Lord Ka. It is the duty of all parents to make every child Ka Conscious, so that the fortunate child born of Ka Conscious parents may not have any more to take birth in this material world. P Letter to nandarani, new york, 9 June, 1967.

I beg to thank you very much for your very nice letter along with some pictures of your daughter Nandini Dasi. I am so glad to see that you are raising your daughter in Ka consciousness and that is your duty as conscientious mother to give the child proper education in spiritual living. It is very encouraging to me to know that both yourself and your good husband are combined so nicely for setting the example of Ka conscious family life. And now you have such a good daughter who is naturally devotee of Ka, so if you kindly continue to advance on these lines as I have already chalked out for you your perfection of life in Kas service is guaranteed. Please offer my blessings also to your good husband, Sriman Advaita and your daughter, Nandini Dasi. I hope this will meet you in good health. P Letter to Balai, Tokyo, 17 August, 1970. 185

Although you are young man, you have got your nice young wife and child, and by Kas Grace, everything is all right so far as your family is concerned, still you are feeling detached. That is very nice. But when your wife and child all are cooperating in your Ka Consciousness, there is no hampering in your progress. So keep yourself always in Ka Consciousness with your family members, raise your children to that standard, and employ your energy for serving Ka. Then, even though you are in family life, you are as good as sannyasi. P Letter to: dayananda Allston, mass., 1 may, 1969.

I am also very happy to learn that Himavati is going to have a baby. A child is a rare gift given by Ka, but at the same time a great responsibility; every parent has the responsibility to see that his child grows up K.C. I know that you understand this, and will always make Ka the center of your home. P Letter to: Hamsaduta, vindaban, 15 August, 1967.

My Dear Paramananda, Please accept my blessings. I thank you very much for your letter dated October 21, 1969, and I am so glad to learn that a Ka Conscious male child has been born now. His name should be Premananda Brahmacari. Premananda means one who is always absorbed in love of Ka. So take care of this nice child and raise him along with the other boys in New Vrindaban so that a new generation of Ka Conscious children will come out of this movement. Please offer my blessings to your good wife, Satyabhama Dasi. I hope this will meet you and your family in good health. P Letter to: Paramananda, Titttenhurst, 27 October, 1969.

I am very happy to know that your daughter Sarasvati is growing up nicely under your care. To see that the child is raised in full Ka Consciousness is the proper management of householder life. And when your good daughter is no longer to be so cared for by you, then you will get enough time to chant Hare Ka. Both mother and daughter can sit together and chant Hare Ka. Letter to malati, Los Angeles, 6 march, 1970.

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I very much appreciate that you enjoy helping to open various centers, and that is certainly laudable on your part. You must fully consider, however, your wife and child: your first duty now as a householder is to provide nicely for your wife and child. P Letter to Hamsaduta, vrindaban, 29 August, 1967.

As the husband of your wife, you should see that she is trained up nicely in Ka consciousness. You also have a child, so this is your responsibility to see that your family no longer again has to come back and take material body in this world of birth and death. This is the responsibility of a father in Ka consciousness. P Letter to Bhurijana, Bombay, 9 november 1975.

Try and preach Ka Consciousness in this part of the world. So you go there husband and wife with child and start a center. If you are successful in your effort, then I may stay with you a few days there before going to London. Im so glad to learn that your daughter is growing into such a nice Ka Conscious child and very soon she will be a great help to your activities. Ive seen many pictures of our Ka Conscious children. They are nicely chanting and clapping. It is very good sign. P Letter to Ka devi, Gorakhpur, 16 Feb. 1971. It is very good to hear of your programs in the high schools. Please continue and increase this program there. It is a nice name you have chosen for your son, Murali Dhara Das. I give all my blessings to your son. Please raise him as a Ka conscious child and be happy to become parents of a niceVaiava. P Letter to vegavan, new delhi, 9 november, 1973.

Gurukula Is Not Compulsory

Please do not be worried. Our movement is essentially for spreading this chanting of Hare Ka world wide. And the main responsibility of my disciples is to follow the four regulative principles and chant 16 rounds without fail. Please worry about that first. The best thing is to send your daughter to Gurukula, but if you cannot do that, then somehow see that she is trained nicely in Ka Consciousness. P Letter to: maeve davies, mayapur, 21 February, 1976.

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So far your son leaving you, his parents, at 5 years, that is not necessary. Especially our Ka Conscious children; they are already living in a rama. The children of our devotees may live with their parents perpetually because you are all living in the temple and already engaged in devotional service. Other instructions are for those not engaged in Ka Consciousness. Any family engaged in Kas service is living not in this material world. Such a home is considered as Vaikuntha. That is the verdict of Bhaktivinode hkura. P Letter to lndira, London, 15 August, 1971.

Regarding sending children to Gurukula, that is also optional, not compulsory. The most important things are that you follow very carefully all of the rules and regulations such as rising early, and having mangala arati and classes, etc. and that you chant at least 16 rounds daily without fail. These things are most essential for your spiritual advancement and then everything will be alright. P Letter to Tirthanga, Tehram, 14 march, 1975.

Now our Pradyumna was complaining that in the gurukula, his child was not educated to count one, two, three, four. So I have told him that You educate your child. Let the mother educate in English, and you educate him in Sanskrit. Who can take care? So similarly ever father, mother should take care that in future they may not be a batch of unwanted children. We can welcome hundreds and thousands of children. There is no question of economic problem. We know that. But the father, mother must take care at least. Properly trained up, they should be always engaged. That is brahmacr gurukula. Brahmacr gurukule vasan dnto guror hitam. From the very beginning they should be trained up. From the body, they should be trained up how to take bath, how to chant Hare Ka or some Vedic Mantra, go to the temple, offer obeisances, prayer, then take their lunch... In this way, they should be always engaged. Then theyll be trained up. Simple thing. We dont want to train them as big grammarians. No. That is not wanted. That anyone, if he has got some inclination, he can do it personally. There is no harm. General training is that he must be a devotee, a pure devotee of Ka. That should be introduced. Otherwise, the gurukula will be... Otherwise Jyotirmayi was suggesting the biology. What theyll do with biology? Dont introduce unnecessary nonsense things. Simple life. Simply to understand Ka. Simply let them be convinced that Krsna is the Supreme Personality of Godhead, it is our duty to serve Him, thats all. Huh? (indistinct) What is that? myr boe, jccho bhese khccho hbuubu bhi jv ka-ds ei biws korle to r dukho ni. So organize. If you have got sufficient place, sufficient scope, let them be trained up very nicely. If some four, five centers like this there are in Europe, the whole face will be changed. Room Conversation, Paris, August 3, 1976. 188

Some way or other, our students should be given education and spiritual life, Ka consciousness. Individually, collectively, somehow or other. The principle is laid down there, brahmacr gurukule vasan dnto guror-hitam. Thats the beginning. Everything is there, we have to simply follow it. We havent got to manufacture anything. That is a waste of time. Whatever is there, you follow. Is that all right? Room Conversation, Paris, July 3l, 1976.

The Basic idea of Raising Children

The basic idea of raising children as they are described in the Vedic literature is that from birth till the age of five years the parents may be very lenient with the child. From the ages six to ten they should tighten the discipline of their child, and from the ages of ten till the sixteenth year the parents should be as strict as a tiger with their child so that he will be afraid to be disobedient at all. Then after the sixteenth year the parents shall treat their child as a friend, and the child is allowed to gradually develop his adult responsibility and independence. P Letter to vibhavati, Los Angeles, 15 July, 1969.

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rla Prabhupda Remembers His Own Childhood

Surrounded with Ka Consciousness
Prabhupda...surrounded with Ka consciousness. That was my great fortune. My father, mother, my relatives, my neighborhood... I had the opportunity mixing with... (break) Everywhere there was Ka consciousness. And they were all well-to-do, rich. This was the opportunity. Then gradually it developed. My father was a great Vaiava. He was worshiping Rdh-Ka. Our family Deity was Dmodara. So hereditary we are Vaiavas. followers of Niti-Gaura. Room Conversation,vndvana, July 19, 1977 .

Prabhupda : So in my childhood, when I was one and one-half years old, I suffered from typhoid, and the Dr. Karttika Candra Bose, he said, Please give him chicken juice. So my father refused. No, no, we cannot. No, no, he has to be given. How he has become very weak. No, no, I cannot allow. Dont mind I shall prepare in my own house and send. So it was sent from his house, and when it was given to me, immediately I began to vomit. And my father threw it away...... This story I heard. Room conversation, Paris, August 2nd, 1976.

Chicken Juice

Tamla Ka: You had everyone busy trying to keep up. Even now I see that youre not at all wasting a second. Even in the middle of the night you call... Prabhupda: No, that, my... This is my childhood practice. I do not like to see anything wasted, nor I waste. I have told you many times that on the street I am going and seeing tap is open. I dont liked to see. I stop. Why it should be wasted? Room Conversation, mayapur, February 20, 1977.

i did not Like to Waste

In our childhood, actually what I am doing, it was all taught in our childhood by our parents, my family. We were taught, There is a grain of rice on the ground, and if it is touched by your feet, you should pick up the grain and touch on your head. This was our training. The idea behindthat the grain of rice is not man-made. It is sent by God. 0 God, give us our daily bread. So here is the bread. It is Gods mercy. Just see how idea, great idea. What is given by God, that is also God. This is God consciousness. Room Conversation, melbourne, June 28,1974.

it is Sent By God

190

Prabhupda: My father was doing business, and he was a great devotee. Tamla Ka: And you were also doing business during, when you were... Prabhupda: Yes, up to one oclock, two oclock, he was engaged only with his pj my father. He was going late, at twelve oclock, to bed. Then he was to... He used to rise little late, at about seven, eight. Then taking bath, sometimes purchasing. Then from ten oclock to one oclock he was engaged in pj. Then he would take his lunch and go to business. And in the business shop he was taking little rest for one hour. And hed come from business at ten oclock at night, and then again pj. Regularly. Actually his business was pj. For livelihood he was... Hari-auri: Just doing some business. Tamla Ka: Yes. Prabhupda: We were sleeping, father was doing rati- ding ding ding ding, ding. Tamla Ka: You heard the bell. Prabhupda: Hm. Then he would take his night dinner and_not dinner. Some puris or para. He was also fond of this puffed rice. In later age he was simply taking puffed rice and milk. So, anyway, pj was his main business. Room Conversation, mypura, February 18, 1977.

Actually His Business Was Pja

Prabhupda: That is the system. That is mentioned in Bhgavata. If the animals like monkeys, they come to your garden to eat, dont prohibit. Let him. Hes also Kas part and parcel. Where he will eat if you prohibit? It is very practical. I have got another. This is told by my father. My fathers elder brother was keeping a cloth shop. My father also was keeping a cloth shop. So it is in the village. So my uncle,.what he would do, that before closing the shop, hell bring one, what is called...? Bhagavn: A bowl? Prabhupda: Bowl, big bowl. Or it is... What do you call, where you keep water? Bhagavn: Pot. Prabhupda: Basin, basin. So one basinful rice he will keep in the middle of the shop. And there are rats. So the rats will take the rice, and not cut even a single cloth. It is practical. Yes. They are also animals. Give them food. Theyll not create any disturbance. Give them food. Yes. Because cloth are very costly. And there are rats. If one cloth is cut by the rat, then it is great loss. So to save from this loss, hell put in a basin... Rice was nothing. Rice... In our childhood, we have seen, two anas per seer. That is with profit. You see. So one basinful rice, it doesnt cost even one ana. So by giving one ana worth food, he saves so many, hundreds of rupees cloth. Otherwise, if theyre hungry, theyll cut it. Room Conversation, Paris, June 11, 1974.

He Fed the Rats and Saved the Cloth

191

So one has to create the eyes to see things. Not that whatever eyes you have got you can see everything. No. Just like motorcar is being driven, a child is seeing that the car is running automatically. And the father is seeing, No, there is driver. So the seeing of the child and the seeing of the father is different. In our childhood we were thinking that in the gramophone box there is a man. And the fan there is a ghost, (laughter) I remember quite. How these records are being played? There must be one man. He is singing. And the electric fan was running, I was thinking there is some ghost. This is the way. Room Conversation, melbourne, may 20, 1975.

There is a Ghost in the Fan

I do not want to go to school. I am forced to go to school. Yes. At least, I was like that. (laughter) I never wanted to go to school. And my father was very kind.So all right. Why you are not going to school? I would say, I will go tomorrow. All right. But my mother was very careful. Perhaps if my mother would not have been little strict, I would not have gotten any education. My father was very lenient. So she used to force me. One man would take me to school. Bg Lecture 2.14, Germany, June 21. 1974.

i never Wanted to Go to School

You have written to say that you are my disobedient son, but I think I am your disturbing father. I am putting more and more burden upon you but you are so tolerant that you have no hesitation to accept my demands even although sometimes they are unreasonable. So practically you are acting as my father. In my childhood I was very naughty boy, and I used to catch my father in so many ways demanding unreasonable things, and my father used to satisfy me. So although I lost my father in 1930, about 40 years ago, by Krishnas Grace I have got so many American young fathers. But the same nature continues, and I am demanding from my fathers the same thing which may be a little burdensome But I am sure Krishna will be very much pleased if you will kindly tolerate some unreasonable demands from me. Letter to Brahmananda, Los Angeles, 27 February. 1969.

i Was a very naughty Boy

When I was a child my father gave me one red gun, and then I was not more than eight years. Then, after getting one, I said, I must have another one. Eh? Then father said, Why another one? You have got already one. So I said, No, I have got two hands. I must have two guns. Then my father, No. you are not.... I am not going... Then I made so much agitation, he was obliged to give me two guns. (laughter) I was very pet child of my father. morning Walk, Bombay, April 14, 1976. 192

i must Have Two Guns

In my childhood I was thinking... The tramcar is going on trolley. So I was thinking I shall stand on the tram line and just take a stick and touch the wire and I will go. I was planning like that. (laughter) morning Walk At Cheviot Hills Golf Course, Los Angeles, may 17, 1973.

The Tramcar is Going on Trolley

I was not desiring to take my medicine. When I was a child it was very difficult to give me medicine. Three men required. (laughter) Yes. One will capture me, another (laughing) will take my legs, and then my mother will by force, I will do like this. (gestures locking of teeth, trying to force spoon into mouth, much laughter all around) This was my position. I wont agree to take any medicine. I was so obstinate. ymasundara: So that which is really desirable... Prabhupda: But because it is desirable, the force was applied. Philosophy discussions _John Stuart mill.

i Was not desiring to Take medicine

In my childhood, when I was three, four years old, I was saved. My all cloth burned, and there is a scar. You have seen. I would have died that day. but fortunately I was saved. The cloth was burning. That, what is that called, matches color? So I was trying to burn, and it caught my cloth. So the cloth burned, but I did not burn. Similarly, this body also burns, but the soul... Naina chindanti astrni na dahati pvakah. The soul is never cut into pieces by any weapon, neither it is burned by the fire, soul. That is eternity. Anything material, it will burn, it will be cut into pieces, it can be dried up, it can be moistened. B Lecture 1.8.30, mypura, October 10, 1974.

There is A Scar

As a child when I was going to the neighboring Mallik temple, I was thinking then when will I have such a nice Deity to worship and now Ka is so kind that I am establishing so many nice temples all over the world. Now I want that there should be established 108 temples before my death, so you think how to do it. Make some program, train up devotees. P Letter to madhudvisa, Bombay, 10 november, 1975.

When Will i Have Such a nice deity

So children, they generally imitate, imitate the parents habits or activities. So fortunately we had the opportunity of getting such a father. So we are imitating our father. In my childhood I imitated my father. He was worshiping Deity of Ka. So I asked him, My dear father, I shall worship. Give me the Deity of Ka. So he gave me a little Deity of Ka and Rdh and I was imitating. So beginning 193

i imitated my Father

of life... So these are actually facts. Mahrja Parkit also, he was playing with Ka, Ka dolls. Just like Mirabhai. She was playing with Ka doll and later on she became a very high-grade devotee. So these chances are there. Bg 6.40-42, new york, September 16, 1966.

My father was Vaiava. He was Vaiava, and he wanted me to become a Vaiava Whenever some saintly person would come, he would ask become bless my son that he can become a servant of Rdhr That was his prayer He never prayed for anything. And he gave me education how to play mdaga. My mother was against. There was two teachers one for teaching me A-B-C-D, and one for teaching me mdaga. So the one teacher was waiting and the other teacher was teaching me how to play on mdaga. So my mother would be angry that What is this nonsense? You are teaching mdaga? What he will do with this mdaga?(chuckles) But perhaps my father wanted that I should be a great mdaga player in the future, (laughter) Therefore I am very much indebted to my father, and I have dedicated my book, Ka book, to him. He wanted this. He wanted me to be preacher of Bhgavata, rmad Bhgavatam, and player of mdaga and to become servant of Rdhrn. So every parent should think like that; otherwise one should not become father and mother. That is the injunction in the stra. P Arrival Lecture, dallas, march 3, 1975.

He Wanted me to Become a vaiava

Yes, that was the training in the childhood. This Ratha-ytr, Rdh-Govinda seva, prasda distribution. Only the new thing I am doing_writing books by the order of Guru Mahrja. Otherwise, whatever I have introduced, I was trained up in childhood. I simply imitiated. Conversation, vndvana, July 1, 1977.

Only Writing of Books is new

My father would never take food at anyones house or in the hotel. He will find out some temple and pay them and take prasdam. Still there are many temples. So I was about ten years old at that. time, say, seventy years ago. So he paid two annas to the pjr and he gave us so much. It can be eaten by five, six men. Kicheri, vegetables, varieties. So much. Two annas. Room Conversation, nellore, January 3, 1976.

Only Prasdam

My father wanted me to become like this. Know everything that is going on. (everyone laughs). He never wanted me to be a worldly man earning money. He never wanted. There was some arrangement for my going to England after my college education to become a barrister, but my father refused, no, my son is not going to be a mleccha (meat-eater). rla Prabhupda carya 1 video. 194

my Son is not Going to Be a Mleccha

A Glimpse into rla Prabhupdas very Human and Caring nature.

Arundhati devi dasi : When my son, Aniruddha, was one-and-a-half or two years old, we lived in Coconut Grove, Florida, and I started doing full-time Deity service while some other devotees took care of Aniruddha. I thought, Heres my chance to do a really important service. In a letter I mentioned my service to rla Prabhupada. Prabhupada wrote back, Taking care of the children is just as important as doing Deity worship. One service is not more important than another. These children arent ordinary children. They are Vaikuntha children. They have been sent by Krishna Himself. He told me to stop doing Deity worship and to take care of Aniruddha. Kanka devi dasi : When Krishna Kumar, my first child, was six months old, we were at the old Laguna Beach temple that overlooked the ocean. The devotees had decided that during the lecture, small children should leave the temple room with their mothers. It was a very small temple room, and to leave you had to walk in front of the vysasana. rla Prabhupda was sitting there when Tulasi das, who was the president of the Los Angeles temple; asked all of the mothers with children to go out. I was hiding in the corner because I really wanted to hear the lecture. Tulasi das said, Kanka, you have to take your baby out, so I was the last mother to leave, and as I walked in front of the vysasana, rla Prabhupda said to me, Where are you going? Tulasi was sitting in front of the vysasana, and I looked at Tulasi with a snarl in my eye and said, He said I had to go out. rla Prabhupda said, No, go sit down. I sat down, and Krishna Kumar was very good during the entire lecture. After the lecture I was sitting outside on the wall when rla Prabhupda was walking to his quarters. He stopped in front of Krishna Kumar and me, smiled, and patted Krishna Kumar on the head, as if to say that he knew that he wouldnt make any noise during the lecture. Srutakirti Prabhu: On the afternoon of October 8, I received an exciting telegram. My wife had delivered a baby boy on October 6,1974, at 4:15 am. I considered it to be especially auspicious because magala-rti started at 4:15 am in Mayapur. I immediately ran to rla Prabhupdas room and offered my obeisances. rla Prabhupda, I said smiling, My wife just gave birth to a son! Very nice, he said, returning my smile. So, you can call him Mypurcandra. Mypurcandra! You will not find that name anywhere in the stra. I have invented it. You will find Navadvipacandra and Nadia Nimai. But, you will not find this name anywhere. So, I will give you some money. You can get one of the local boys to go to Navadvipa to purchase a set of silver ankle and wrist bracelets for him. Still overcome, I did not consider refusing his generous offer.* 195

malati devi dasi: Once we were getting ready for the first Radhastami at Bury Place. There was a big pot of the famous chutney, Radha Red, on the kitchen floor. My daughter ran into the kitchen and fell into this chutney which was hot off the stove. Some of the devotees were upset because they thought that we couldnt offer the chutney. They thought that the whole pot was destroyed. Prabhupda heard about it, immediately called me, and said, Take her to the doctor. Prabhupda was immediately concerned and practical. Others were thinking, What do we do about the chutney? But Prabhupdas thought was, What do we do about the child? Srutakirti Prabhu: On February 9, 1975, rla Prabhupda stopped in New Dvaraka for two days on his way to Mexico City. After his afternoon nap, he called for me. Go find Nanda Kumar, he instructed. Fortunately, he was across the street. I told him rla Prabhupda wanted to see him. Nanda asked me why and I responded, I have no idea. He just told me to get you. We both raced back to rla Prabhupdas quarters and offered our obeisances. When I looked up, rla Prabhupda handed me the keys to his metal cabinet in the bedroom and said, Bring me my white bag. I gave him the bag and we both sat before him having no clue what was about to happen next. He took two fifty-dollar bills out of his bag and gave one to me. Here, you can get something for your son, he said. Whenever rla Prabhupda showered his love upon me by giving me something, I became overwhelmed with affection for him. I could not refuse such a beautiful display of love. Overjoyed, I took the bill and heartily thanked him. He then turned to Nanda Kumar, who had been his personal servant before me, and tried to give him the other fifty-dollar bill. Nanda Kumar refused it. I cannot take that from you, rla Prabhupda, he said. It is not for you, rla Prabhupda told him. It is for your son. Nanda then accepted the bill from his loving spiritual master. After giving us gifts for our sons, rla Prabhupda nodded kindly and said, Okay, now you may go. We offered our obeisances and left his quarters, discussing how fortunate we were to have such an amazingly generous spiritual master.* Bhavatarini devi dasi: My one-and-a-half-year-old daughter was with me during the forty-five minutes or an hour that we were with Prabhupda. At one point my daughter started playing with the papers on rla Prabhupdas table, and he said, No, no, no, so I took her away. Then she started playing with his feet, and I grabbed her. Prabhupda said to me, You must learn to instruct this child properly. The papers she should not touch. But my feet, that is all right, they are hers. Towards the end of the conversation he held up a cup of water and poured it in his mouth. Then he held it out to my daughter, put it on her lips, and offered it to her. She was getting tired and decided to throw herself backwards, banged her head on the floor, and started screaming. rla Prabhupda pointed to the floor and said, Look, youve broken the floor. Your head is not broken but the flooryouve broken the floor. My daughter got up without a sound, turned around, and looked at the floor. She rubbed the floor. 196

malati devi dasi: Prabhupda was personally instructing Yamuna in Deity worship. One night Yamuna was doing the arati to Prabhupdas little Deities. She offered the flower to the Deities and then gave it to rla Prabhupda. At that time my daughter Sarasvati started to leave the room, and Prabhupda threw the flower at her, hitting her on the.back of her head. She picked it up, marched over to him and popped the flower in his mouth. Prabhupda smiled at her. Purushotam was also there and later mentioned that this incident was one of many reasons why he left Prabhupdas service. He thought that his spiritual master shouldnt behave frivolously with a female during arati. vidya devi dasi: In New Vrindavan in 1976, there were a lot of women with one or two-month-old babies, and we took turns watching them during Prabhupdas classes. We had them lay in little seats. On my morning, I decided it would be cute to line them up so when Prabhupda came out he would look at them, and they would have that contact with him. So I got the five or six babies lined up. When Prabhupda came out of the temple, I stepped aside so that he wouldnt see me. I didnt know what a womans relationship should be around rla Prabhupda, and I didnt want to be too close. I could still see him, but he couldnt see me. Prabhupada was shocked. He turned to Kirtanananda, Where are the mothers? What is going on? Kirtanananda didnt know where they were, but he said, They must be around. Im sure theyre not far away. Kirtanananda assured Prabhupda enough so that he moved on, but Prabhupda was very concerned that the children were watched and taken care of. malati devi dasi: Saraswati went to Calcutta when she was four and a half, and Prabhupda would sometimes tease her, I am going to put a stamp on your forehead and send you to the Gurukula. She would say, No.No. Yes. I will put a stamp on your forehead and you will go to Gurukula Eventually she did go to Gurukula, but her father took her. A year later she came to visit me in India, and when rla Prabhupda saw her he said, Oh, you have come back from Gurukula. Recite something. She recited the first verse from the First Canto of the Bhgavatam. He was pleased with her. Yes, very good. You must always speak like that. Then he handed me twenty rupees and said, Here, buy her a dress. I said, No. I cant take this money from you, rla Prabhupda. No. You must buy her a new dress.

Most excerpts are from the transcriptions of video interviews conducted and compiled by Siddhanta Prabhu.

* Excerpts marked with an asterisk are from Srutakirti Prabhus What Is The
Difficulty?

197

Please dont Be a Blind Follower

What does Blind Following mean?
Blind following means: Oh, there is a swami. So many thousands of people are following. Let me become his disciple. This is called blind following. You do not know what is that swami, whether he is a swami or a rascal. You do not know. But because everyone is going, Oh, let me become his disciple. This is blind following, without any knowledge, blind following. Bg Lecture 4.34-39, Los Angeles, January 12, 1969.

Everyone who is devoid of transcendental knowledge is just like a blind man; such a blind man must first eradicate his blindness before he can attempt to lead others to light. message of Godhead

What is the Problem with Blind Following?

Leaders who have fallen into ignorance and who mislead people by directing them to the path of destruction are, in effect, boarding a stone boat, and so too are those who blindly follow them. A stone boat would be unable to float and would sink in the water with its passengers. Similarly, those who mislead people go to hell, and their followers go with them. B 6.7.14

One should never associate with materialists, those dedicated to gratifying their genitals and bellies. By following them one falls into the deepest pit of darkness, just like a blind man who follows another blind man. B 11.26.3

It is useless to obey an imperfect person. That is the blind following the blind. If the leader does not follow the instructions of the supreme controller, he is necessarily blind, and he cannot lead. Why should we risk our lives by following blind men who believe that they are knowledgeable but are not? We should instead decide to take lessons from the Supreme Person, Ka, who knows everything perfectly. Ka knows past, present and future, and what is for our benefit. Quest for Enlightenment 198

Prabhupda: Blind faith, without.... That I have already explained. Immediately, why do you forget? He shows me, Prabhupda, come this way. So I have no faith. Why shall I go? Then I have stop here, finished, movement finished. So you have to keep faith blindly. And if the man who is giving direction, he is perfect, then your faith will make you advanced. But if you go to a rascal cheater and if you have faith, blind faith, then you are lost. morning Walk, San Francisco, July 21. 1975.

One cannot deny the order of a spiritual master. Therefore one has to select a spiritual master whose order, carrying, youll not commit a mistake. You see? Now, suppose if you accept a wrong person as spiritual master, and if you, if he guides you wrongly, then your whole life is spoiled. So one has to accept a spiritual master whose guidance will make his life perfect. That is the relation between spiritual master and disciple. It is not a formality. It is a great responsibility both for the disciple and for the spiritual master. Bg Lecture 2.7-11, new york, march 2, 1966.

Well never say that, In my opinion, it should be like this. Oh what opinion I have got? What value I have got of my opinion? What is my value? I am a blunt man. I cannot acquire any knowledge perfectly. What is the use of my opinion? Bg Lecture 7.28-8.6, new york, October 23, 1966.

There are certain class of men who are simply philosophizing and there are certain class of men who are simply blindly following religious ritualistic process. So Bhagavad-gt is combination of both. That is scientific. You should be religious, but should understand everything philosophically. Otherwise one becomes fanatic, religious fanatic. In the Caitanya-caritmta it is clearly said that caitanyera dayra kath karaha vicra. You people, you try to understand the gifts of Caitanya Mahprabhu by your philosophical understanding. Not blindly, philosophically. If you simply stick to your own religious ritualistic principles, dont try to understand the philosophy of everything, then you become a fanatic. So we should not become religious fanatics, nor dry mental speculators. Both these classes of men are dangerous. They cannot make any advance. The combination. You should be religious, but try to understand each and every line philosophically. Bg Lecture 3.1-5, Los Angeles, december 20, 1968. 199

Those who arc not representative of Ka, they will say simply dogmas. Just like in every religion there is a dogma. But in Bhgavata religion, Bhgavata-dharma, there is no dogma. Caitanya Mahprabhus Bhgavata-dharma, the Caitanya-caritmtas author, Kadsa Kavirja Gosvm, says, therefore, that caitanyera dayra kath karaha vicra. Vicra means you just try to understand the gift of Lord Caitanya by logic, vicra. Dont follow blindly. Following blindly something, that is not good. That will not stay. But one should take everything with logic. But the servants of God, they put everything in logic. Caitanyera dayra kath karaha vicra. If you study the Caitanyas philosophy with logic and argument... Dont go by sentiment. The so-called missionary, theyre simply bogus propaganda without any logic. B Lecture 6.2.1-5, Calcutta, January 6, 1971.

In the materialistic way of life everyone is blind, and in spite of thousands of big blind leaders, the followers who are also blind cannot get any tangible benefit. So you have done your duty to give him some impression about Ka Consciousness. That is all right. We should not waste much of our time with these so-called leaders because they are jackals in the forest. They are not actually leaders. The only leader is Ka and one who is Ka Conscious. Others are simply misleaders. P Letter to Hamsaduta, new vndvana, 8 June, 1969.

Why is Faith in Transcendental Authority So necessary?

Prabhupda: Without faith you cannot begin to work. The same example: You have gone to a barber shop. He is shaving, and people blindly, closing eyes, and he has got a razor. He can immediately cut. But why do you do this? Because you have faith that These people are professional barbers. They are shaving so many other people. They will not kill me. All right. Go on, This is faith. And if you have no faith, than you will never have clean shaven. You go away. So beginning is faith, but should not be blind. Mahjano yena gata sa panth (CC Madhya 17.186). You have to take faith from great personalities. Room Conversation, Fiji, may 2, 1976.

Service in Ka consciousness is, (however), best practiced under the able guidance of a spiritual master who is a bonafide representative of Ka, who knows the nature of the student, and who can guide him to act in Ka consciousness. As such, to be well versed in Ka consciousness one has to act firmly and obey the representative of Ka, and one should accept the instruction of the bonafide spiritual master as ones mission in life. Bg 2.41p 200

Prabhupda: Simply by becoming devotee of Ka, my life will be perfect. This faith is the basic principle. So unless one comes to this basic principle of faith, there is no question of progress. So little faith, even. Not full faith. It develops by sdhu-saga (CC Madhya 22.83), by association with the devotees. dau raddh tata sdhu-saga (CC Madhya 23.14-15). Everything is there. If we adopt, then everyone can make his life successful. There is no doubt about it. Just like if you enter into a school, if you follow the regulative principles of the school and study, you, one day, you become M.A. Where is the difficulty? Where is the difficulty? But if from the beginning, if you have no faith, then what progress youll make? If you, from the very beginning, if you think, What will be, this school will do me. Theyre learning ABCD. What...? (laughter) There is no faith. You may call it blind faith. But that is required. Room Conversation with indian Guests, London, July 11, 1973.

Prabhupda: Yes. That just like the father and the child. The father says, You do this. So that is all-comprehensive. The fathers idea is complete; it is good for the son. But the son says, No. I want to act in this way. That is his folly. Similarly, what God says, that is religion, and... So there is no question of blind following. If you know, Here is God. He is all-perfect, and whatever He is saying, that is allperfect. Let me accept it, then you are gainer. And if you apply your reasoning and change it according to your whims, then you suffer. Philosophy discussion on Blaise Pascal

Therefore our position is perfect, because we are not following rascals and fools. We are following Ka, the supreme perfect. I may be imperfect. Thats a fact. I am imperfect. Just like a child is imperfect. Thats a fact. But so long he follows the father, catching his hand, he is perfect. He is perfect. He has no danger. He has no danger. Similarly, anyone who is not Ka conscious, and following blindly some rascal, he is imperfect and he will suffer. And because we have taken Kas shelter, Ka says sarva-dharmn parityajya mm eka araam (Bg 18.66). He will give guidance. If you follow perfectly, you surrender unto Him, He will guide you. Lecture on B 1.15.40, Los Angeles, december 18, 1973. Things which are inconceivable, do not try to understand by argument. acinty khalu ye bhv na ts tarkea yojayet. So our process, this Ka consciousness movement, is to take knowledge from the authority. Unless we take knowledge from the authority, however we may go on arguing, we cannot come to the conclusion. The modern scientists, philosophers, they are arguing, but they do not come to the 201

conclusion. If you want to take conclusion... Just like two lawyers are arguing in the court, but the conclusion is given by the authority, the judge. That one has to accept. So we take authority, the Bhagavd-gt or Ka. He is accepted authority by all the cryas, Rmnujcrya, Madhvcrya, Viu Svm, Caitanya Mahprabhu, and in the stra also, Vysadeva, Nrada, Devala, Asita. So our authority is confirmed. So if we take conclusion from the authority, then we benefit. Otherwise, with our limited knowledge, if we go on arguing, then we cannot understand the conclusion..... So we simply follow what Ka says, and we get benefit out of it. Then it is all right. And without following authority, if you go on arguing, there is no end. The same example, that two lawyers, both of them are learned scholar. They are going on arguing on some point, they do not come to conclusion. But when the judge gives his conclusion, that has to be accepted. That s final. So we have to find out the judge. That is Ka. So we have got many points to understand by argument, but if we take the judgment of Ka, then it is conclusive. Evening darshan, Washington d.C., July 7, 1976.

By material means, one cannot avoid the happiness and distress unique to his particular body. There are 8,400,000 bodily forms, each destined to enjoy and suffer a certain amount of happiness and distress. This we cannot change, for the happiness and distress are ordained by the Supreme Personality of Godhead, in accordance with whose decision we have received our bodies. Since we cannot avoid the plan of the Supreme Godhead, we must agree to be directed by Him, just as a blind man is led by a person who has eyes. Under any circumstances, if we remain in the condition allotted to us by the Supreme Lord and follow His instructions, we will become perfect. The main purpose of life is to follow the instructions of the Supreme Personality of Godhead. It is such instructions that constitute ones religion or occupational duty. B 5.1.15p

In Bhagavad-gt (2.65) it is said: prasde sarva-dukhn hnir asyopajyate. Unless one is self-satisfied, he cannot be free from the miserable conditions of material existence. Therefore it is essential to render service to the brhmaas and Vaiavas to achieve the perfection of self-satisfaction. rla Narottama dsa hkura therefore says: tdera caraa sevi bhakta-sane vsa janame janame haya, ei abhila Birth after birth I desire to serve the lotus feet of the cryas and live in a society of devotees. A spiritual atmosphere can be maintained only by living in a society 202

of devotees and by serving the orders of the cryas. The spiritual master in the best brhmaa. At present, in the age of Kali, it is very difficult to render service to the brhmaa-kula, or the brhmaa class. The difficulty, according to the Varha Pura, is that demons, taking advantage of Kali-yuga, have taken birth in brhmaa families. Rkas kalim ritya jyante brahma-yoniu (Varha Pura). In other words, in this age there are many so-called caste brhmaas and caste Gosvms who, taking advantage of the stra and of the innocence of people in general, claim to be brhmaas and Vaiavas by hereditary right. One will not derive any benefit by rendering service to such false brhmaa-kulas. One must therefore take shelter of a bona fide spiritual master and his associates and should also render service to them, for such activity will greatly help the neophyte in attaining full satisfaction. This has been very clearly explained by rla Vivantha Cakravart hkura in his explanation of the verse vyavasytmik buddhir ekeha kuru-nandana (Bg. 2.41). By actually following the regulative principles of bhaktiyoga as recommended by rla Narottama dsa hkura, one can very quickly come to the transcendental platform of liberation, as explained in this verse (atyantaamam). B 4.21.40p

Prabhupda: Just like Prahlda Mahrja, hes mahjana; Bali Mahrja, mahjana; Brahm, mahjana; Nrada, mahjana; Lord iva, mahjana. Balir vaiysakir vayam. Janaka Mahrja. So we have to follow them. Mahjano yena gata sa panth (CC Madhya 17.186). That is recommended in the Bhagavad-gt: eva parampar prptam ima rjarayo vidu (Bg 4.2). So there is no question of blind faith. If we follow the mahjana, example of the authorities, then our life is success. And guru means he is mahjana or follower of mahjana. So we have to select the mahjana process. According to our process, we follow the Brahmasampradya. And Brahm is one of the mahjanas. So Brahm has his disciplic succession, parampar. Brahms disciple is Nrada, Nradas disciple is Vysadeva, and Vysadevas disciple is ukadeva Gosvm. In this way, we come to Caitanya Mahprabhu. Then Caitanya Mahprabhus disciples, the six Gosvms. Then others, then our Guru Mahrja. But the same thing we are speaking. Mahjano yena gata sa panth (CC Madhya 17.186). We are not manufacturing anything. That is the guru-parampar system. And if we follow strictly the line of mahjana, then there is no question of mistake. It is not blind faith. The superiors are following, and we are also following. Of course, there are books, there are everything. rutismti-purdi-pacartra-vidhi (Brs. 1.2.101). Everything is there. So there is no question of being mistaken. The guide is there, the spiritual master is there. So there is no difficulty. Hare Ka. Evening darsana, Tehran, August 12, 1976.

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(But it begins with surrender to the instructions of a bona fide guru.)

Please see chapter 3(c) for clarification of who a bona fide guru actually is.

Surrender is Only for Ka

nrada muni continued : The Lords form is always youthful. Every limb and every part of His body is properly formed, free from defect. His eyes and lips are pinkish like the rising sun. He is always prepared to give shelter to the surrendered soul, and anyone so fortunate as to look upon Him feels all satisfaction. The Lord is always worthy to be the master of the surrendered soul, for He is the ocean of mercy. Everyone has to surrender to someone superior. That is always the nature of our living condition. At the present moment we are trying to surrender to someone_either to society or to our nation, family, state or government. The surrendering process already exists, but it is never perfect because the person or institution unto whom we surrender is imperfect, and our surrender, having so many ulterior motives, is also imperfect. As such, in the material world no one is worthy to accept anyones surrender, nor does anyone fully surrender to anyone else unless obliged to do so. But here the surrendering process is voluntary, and the Lord is worthy to accept the surrender. This surrender by the living entity occurs automatically as soon as he sees the beautiful youthful nature of the Lord. B 4.8.46+p

What does Accepting Guru mean?

Lord Caitanya Mahprabhu says that I accept the order of My spiritual master in toto, without any interpretation, without any argument, without any understanding. Whatever he has said, it is all right. This is acceptance of spiritual master. Oh, I accept spiritual master, but I dont accept your order_ this is not acceptance of spiritual master. If you at all accept somebody as spiritual master, you must test him. You must test him for at least one year if you have got doubts. And when you are convinced that Here is a person whom I can follow blindly, then you accept. You havent got to follow blindly. Spiritual master will not place before you anything unreasonable. But the process is that you cannot change the order of spiritual master. You cannot argue. You... Unless you are convinced that I shall accept the order of this person without any argument, dont accept anybody as spiritual master. Lecture on CC di 7.76-81, San Francisco, February 2, 1967.

Anu means repetition, and anu means following the footsteps of authority, spiritual master, anu. Our process is anu. We dont manufacture anything. We simply follow.... Mahjanas. Great personalities, great authorities, that is our process. 204

Guru-mukha-padma-vkya, cittete kariy aikya, ra na koriya mane ca. This is the

process. guru-mukha-padma-vkya, whatever is coming out of the mouth of the spiritual master... Because hell never speak nonsense. Hell also speak the same thing which he has heard from his guru. That is called anu, anu, following. So this is very easy. We dont manufacture things. What is the use of manufacturing things? We are imperfect; what we can manufacture? Whatever we shall manufacture, that is imperfect because we are imperfect. B 7.9.12 Lecture, mayapur, 10 Feb, 1979.

If you take to this process and follow the principles, what will be the result? As soon as you understand, you will know that the Supreme Lord is the cause of all causes, but that He is not caused by any other cause. And He is the master of all planets. This is not accepting blindly. God has given you the power of reason, the power of arguing_but dont argue falsely. If you want to know the transcendental science you must surrender. Surrender to authority and know Him by signs. Dont surrender to a fool or a rascal. Find one who is coming in disciplic succession, one who is fully convinced about the Supreme Absolute Truth. If you find such a person, surrender and try to please him, serve him and question him. Surrender unto him is surrender to God. Question to learn, not to waste time. Topmost yoga System

Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life. Inquiries and submission constitute the proper combination for spiritual understanding. Unless there is submission and service, inquiries from the learned spiritual master will not be effective. One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding. In this verse, both blind following and absurd inquiries are condemned. Not only should one hear submissively from the spiritual master, but one must also get a clear understanding from him, in submission and service and inquiries. Bg 4.34p

When is Faith not Blind?

A devotee, when he understands thoroughly that Here is one Supreme Person, who is the leader, who is the controller, who is the maintainer of everything, then he surrenders unto Him and becomes His devotee. You see? We, Krsnas devotee, 205

we are not fools and rascals. We have got our reason. We have got our philosophy. When we know that Krsna is actually the supreme controller, the Supreme Person, the supreme maintainer, then we surrender. Then we become Ka devotee. It is not blind. It is not blind. We are strongly convinced that that one person is the Supreme Person. Therefore we surrender. We are not blind followers. Bg Lecture 16.8, Tokyo, January 28, 1975.

Asammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and .when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly everything should be accepted with care and with caution. Bg, 10.4-5p

Prabhupda: So there is no question of blind faith. Here it is said that I have explained to you the knowledge, confidential and most confidential. Now you consider about it, and after due consideration, then do whatever you like. But if you actually appreciate that there is God, here is Ka, so whatever He is saying, it is all right, sarvam etad ta manye (Bg 10.14). There is no harm even if you accept his word blindly, there is no harm. Otherwise, if you dont like to follow blindly, then consider what is instructed. And then whatever you like, you can do. Both ways are there. But if you have faith in God, God is saying this, I must do it, that blind faith is as good. Although it is blind faith, it is the fact. Actually it is not blind faith. It is full faith in God. God is speaking this; Ill accept it. Sa mahtm sudurlabha. This is the position of mahtm. Such mahtms are very rare. Evening darsana, Tehran, August 12, 1976.

Prabhupda: Our preaching process is that you take Bhagavad-gts instruction, that is perfect, and youll be happy. This is our Ka consciousness movement. Dont try to interpret it. Dont try to exact some meaning of your choice. No, that is not good. You take it as it is, youll be benefited. Now if you take it, that it is spoken by Bhgavan svayam, then it is blind faith. It may be blind faith, but it is right. Evening darsana, Tehran, August 12. 1976.

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We are not following Caitanya Mahprabhu blindly. That is not our position, just like Arjuna. Arjuna argued with Ka in so many ways. At last, he accepted, Yes. Para brahma para dhma pavitram: (Bg 10.12) You are the Supreme Person. The rascals, they do not understand Your personality, but Vysadeva, Nrada, Asita, Devala, they have accepted, and I also see. Therefore, whatever you say, I agree. Thats all This is experiment. Arjuna did not accept Ka blindly. He knew, but for our sake he gave so many arguments. At last, he accepted. We have to follow Arjuna morning Walk, Bhuvanesvara, February 1, 1977.

So Ka is the higher authority. Ka is the higher authority. If we accept Him and follow this instruction, and if we believe Him, then we get perfection. There is no doubt about it. Of course, these philosophical questions are difficult. It may not be very interesting. But it is..., they are to be understood. Actually, if we want to get out of ignorance, these books are meant for driving out ignorance. And as we become out of the ignorance, so we become free from this material entanglement. But at the present age people are not so intelligent that they can follow. Therefore this sakrtana movement is the best. Everyone can take part. And when Hare Ka chanting is there, undoubtedly... We discuss this Bhagavad-gt only for understanding that we are not blindly following a principle. It is a science. It is based on philosophy and science. But we have made the process easy, thats all, by following great stalwart personalities. But it is not that it is a blind following. It is based on philosophy and science, this Ka consciousness. Bg Lecture 7.28-8.6, new york, October 23, 1966.

So both should be combined, religion plus philosophy. One should understand the principles of religion with philosophy and logic. We are claiming college students, university students, because we are presenting religion on the basis of philosophy and logic. We are not blindly following. We have not dogmatism. We have got reason, philosophy, and everything, science. If you want to understand this Ka consciousness on the basis of philosophy, logic and science, we are prepared to present to you. But the ultimate goal is to surrender unto the Supreme. So although you will find some of the students joining us, they are not very great philosopher or great scientist or great educationist, but they have accepted the reality, Ka. Therefore they are the highest yogis. General Lecture, montreal, July 20, 1968.

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This devotional service has to be performed strongly in perfect knowledge and with transcendental vision. One must be strongly renounced and must engage in austerity and perform mystic yoga in order to be firmly fixed in self-absorption. Devotional service in Ka consciousness cannot be performed blindly due to material emotion or mental concoction. It is specifically mentioned here that one has to perform devotional service in full knowledge by visualizing the Absolute Truth. We can understand about the Absolute Truth by evolving transcendental knowledge, and the result of such transcendental knowledge will be manifested by renunciation. That renunciation is not temporary or artificial, but is very strong. It is said that development of Ka consciousness is exhibited by proportionate material detachment, or vairgya. If one does not separate himself from material enjoyment, it is to be understood that he is not advancing in Ka consciousness. Renunciation in Ka consciousness is so strong that it cannot be deviated by any attractive illusion. One has to perform devotional service in full tapasya, austerity. One should fast on the two Ekda days, which fall on the eleventh day of the waxing and waning moon, and on the birthdays of Lord Ka, Lord Rma and Caitanya Mahprabhu. There are many such fasting days. Yogena means by controlling the senses and mind. Yoga indriya-sayama. Yogena implies that one is seriously absorbed in the self and is able, by development of knowledge, to understand his constitutional position in relationship with the Superself. In this way one becomes fixed in devotional service, and his faith cannot be shaken by any material allurement. B 3.27.22 Translation and Purport.

Prabhupda: sevonmukhe hi jihvdau (Brs. 1.2.234). By service only. You can understand God simply by service. There is no other way. And the faith begins from the tongue. You see? Therefore it is advised that you chant and take prasda. Then faith will come. Sevonmukhe hi jihvdau. It begins... The faith begins from the tongue. Why? People will be surprised. Faith must begin from the mind, from the eyes, and why it is said tongue? They do not know. That is also faith, that Simply engaging tongue in the service of the Lord, I shall understand. So this is also blind faith. But actually it is happening. Chant Hare Ka and take prasdam. Thats all. morning Walk, San Francisco, July 21, 1975.

If the authority is right, then it is very better to submit in one place and get everything Just like we go to some supermarket. We get everything there, we go there. morning Walk, Bhuvanesvara, January 29, 1977, 208

Prabhupda: So everything is there scientific. Simply we have to administer. We have got authoritative scripture, description, answers, everything is there. It is not blind following. It is not religious fanaticism. It is actually solid ground. Simply one has to understand nicely. Thats all. Room Conversation with Allen Ginsberg, Columbus, Ohio, may 12, 1969,

How do i Best understand nicely

in brahminical culture a brhmaas transcendental position is eternally maintained because the injunctions of the Vedas are accepted with faith, austerity, scriptural conclusions, full sense and mind control, and meditation. in this way the real goal of life is illuminated, just as ones face is fully reflected in a clear mirror. Since it is described in the previous verse that feeding a living brhmaa is more effective than offering oblations in a fire sacrifice, in this verse it is now clearly described what brhmaism is and who a brhmaa is. A brhmaa must be fully conversant with the Vedic conclusion, which is described in Bhagavadgt. Vedai ca sarvair aham eva vedya (Bg. 15.15). The Vedic conclusion_the ultimate understanding, or Vednta understanding_is knowlege of Ka. Actually that is a fact because simply by understanding Ka as He is, as described in Bhagavad-gt (janma karma ca me divyam eva yo vetti tattvata), one becomes a perfect brhmaa. The brhmaa who knows Ka perfectly well is always in a transcendental position. This is also confirmed in Bhagavad-gt (14.26) : m ca yo vyabhicrea bhakti-yogena sevate sa gun samattyaitn brahma-bhyya kalpate One who engages in full devotional service and who does not fall down in any circumstances at once transcends the modes of material nature and thus comes to the level of Brahman. Therefore a devotee of Lord Ka is actually a perfect brhmaa. His situation is transcendental, for he is free from the four defects of conditional life, which are the tendencies to commit mistakes, to be illusioned, to cheat and to possess imperfect senses. A perfect Vaiava, or Ka conscious person, is always in this transcendental position because he speaks according to Ka and His representative. Because Vaiavas speak exactly according to the tune of Ka, whatever they say is free from these four defects. For example, Ka, says in Bhagavad-gt that everyone should always think of Him, everyone should become His devotee, offer Him obeisances and worship Him, and ultimately everyone should surrender unto Him. These devotional activities are transcendental and free from mistakes, illusion, cheating and imperfection. Therefore anyone who is a sincere devotee of Lord Ka and who preaches this cult, speaking only on the 209

basis of Kas instructions, is understood to be virajam, or free from the defects of material contamination. A genuine brhmaa or Vaiava therefore depends eternally on the conclusion of the Vedas or Vedic versions presented by the Supreme Personality of Godhead Himself. Only from Vedic knowledge can we understand the actual position of the Absolute Truth, who, as described in rmad-Bhgavatam, is manifested in three features_namely impersonal Brahman, localized Paramtm and, at last, the Supreme Personality of Godhead. This knowledge is perfect from time immemorial, and the brahminical or Vaiava culture depends on this principal eternally. One should therefore study the Vedas with faith, not only for ones personal knowledge, but for the sake of spreading this knowledge and these activities through real faith in the words of the Supreme Personality of Godhead and the Vedas. B 4.21.42+p

Please Read my Books

Please always try to remember me by my teachings and we shall always be together just like I have written in the first publications of rmad Bhagavatam. The spiritual master lives forever by his divine instruction and the disciple lives with him. Because I have always served my Guru Mahrja and followed his teachings I am now even never separated from him. Sometimes May may come and try to interfere but we must not falter, we must always follow the chalked out path laid down by the great cryas and in the end you will see. P Letter to Cidananda, Bhaktivedanta manor, 25 november, 1973.

The GBC member means they will see that in every temple these books are very thoroughly being read and discussed and understood and applied in practical life. That is wanted, not to see the vouchers only, How many books you have sold, and how many books are in the stock? That is secondary. You may keep vouchers... If one is engaged in Kas service, there is no need of vouchers. That is... Everyone is doing his best. Thats all. So we have to see that things are going on very nicely. So in that way the GBC members should divide some zones and see very nicely that things are going on, that they are chanting sixteen rounds, and temple management is doing according to the routine work, and the books are being thoroughly discussed, being read, understood practically. These things are required. Now, suppose you go to sell some book and if somebody says, You have read this book? Can you explain this verse? then what you will say? You will say, No. It is for you. It is not for me. I have to take money from you. Thats all. Is that very nice answer? B 2.9.2 Lecture, melbourne, April 5, 1972.

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A temple is a place whereby one is given the opportunity to render direct devotional service to the Supreme Lord r Ka. In conjunction with this you should always read my books daily and all your questions will be answered and you will have a firm basis of Ka Consciousness. In this way your life will be perfect. P Letter to Hugo Salemon, Bombay, 22 november, 1974.

If one simply regularly chants and follows the rules and regulative principles all questions of philosophy will be answered by Ka from within and all doubt will be cleared also in this way. And the same answers are there again in our books like Bhagavadgt As It Is, rmad-Bhgavatam, etc. So please see that all the initiated devotees stick rigidly to their daily chanting and regulative living in devotional service. This is most important. P Letter to mahudvisa, Los Angeles, 14 February, 1970.

When you study very carefully all of the literature which is available, especially Bhagavad-gt As It Is, you will have in your grasp answers to all questions that may be put to you. Please encourage the others to read this Bhagavad-gt at least one chapter every day. P Letter to upendra, Los Angeles, 6 January, 1969.

Paramnanda: Were always feeling your presence very strongly, rla Prabhupda, simply by your teachings and your instructions. Were always meditating on your instructions. Prabhupda: Thank you. That is the real presence. Physical presence is not important. Room Conversation, vndvana, October 6, 1977.

If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual masters instructions and the spiritual master himself. In his absence therefore, his words of direction should be the pride of the disciple. CC di 1.35p

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If you have further questions you may write me or consult with the devotees in the temple. Actually I have already answered all questions in my books such as Bhagavad-gt, so kindly read them and chant Hare Ka Mantra. P Letter to Brian Fleming, mayapur, 6 march, 1974.

So utilize whatever time you find to make a thorough study of my books. Then all your questions will be answered. P Letter to upendra, nellore, 7 January, 1976.

I am pleased to hear that you are chanting 16 rounds daily and reading my books regularly and following the four rules. In my books the philosophy of Ka Consciousness is explained fully so if there is anything which you do not understand, then you simply have to read again and again. By reading daily the knowledge will be revealed to you and by this process your spiritual life will develop. Ka Consciousness is not a hackneyed thing but it is something which is our natural and original consciousness. Presently our consciousness is clouded just like a mirror becomes covered with dust. So the cleansing process is this chanting and hearing and doing some service and trying to please the Spiritual Master. By this process our consciousness becomes clear and we are able to understand everything. P Letter to Bahurupa, Bombay, 22 november, 1974.

Please Be very Careful

The readers should relish this wonderful nectar because nothing compares to it. Keeping their faith firmly fixed within their minds, they should be careful not to fall into the pit of false arguments or the whirlpools of unfortunate situations. If one falls into such positions, he is finished. CC madhya 25. 279

All the devotees connected with this Ka consciousness movement must read all the books that have been translated (Caitanya-caritmta, rmad-Bhgavatam, Bhagavad-gt and others); otherwise, after some time they will simply eat, sleep and fall down from their position. Thus they will miss the opportunity to attain an eternal, blissful life of transcendental pleasure. CC madhya 25.278p 212

Please understand and Live the Guru-disciple Culture

The necessity of Accepting a Spiritual master
It is imperative, therefore, that one accept a spiritual master if he at all desires to gain the favor of the Lord. The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual masters instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. CC di 1.35p

A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. CC di 1.35p

Who is a Spiritual master?

Anyone who gives spiritual instructions based on the revealed scriptures is accepted as a spiritual master. Although others give help in showing the way to beginners, the guru who first initiates one with the mah-mantra is to be known as the initiator, and the saints who give instructions for progressive advancement in Ka consciousness are called instructing spiritual masters. The initiating and instructing spiritual masters are equal and identical manifestations of Ka, although they have different dealings. Their function is to guide the conditioned souls back home, back to Godhead. CC di 1.34p

The Position of the Spiritual master

One should know the crya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods. CC di 1.46

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A spiritually advanced person who is authorized to act as the spiritual master speaks as the Supreme Personality of Godhead dictates from within. Thus it is not he that is personally speaking. In other words, when a pure devotee or spiritual master speaks, what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the parampar system. CC Antya 5.71p

The relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead. CC di 1.45p

The Characteristics of the Bona Fide Spiritual master

In the Padma Pura, the characteristics of the guru, the bona fide spiritual master, have been described: mah-bhgavata-reho brhmao vai gurur nm sarvem eva loknm asau pjyo yath hari mah-kula-prasto pi sarva-yajeu dkita sahasra-khdhyy ca na guru syd avaiava The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said, gurur nm. The word nm means of all human beings. The guru is not limited to a particular group. It is stated in the Upademta of Rpa Gosvm that a guru is a gosvm, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Pthiv sa iyt. This is the test of the guru. In India there are many so-called gurus, and they are limited to a certain district or a province. They do not even travel about India, yet they declare themselves to be jagad-guru, the guru of the whole world. Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brhmaa; therefore he knows Brahman and Parabrahman. He thus devotes his life for the service of Parabrahman. The bona fide spiritual master who accepts disciples from all over the world is also worshiped all over the world because of his qualities. Loknm asau pjyo yath hari: the people of the world worship him just as they worship the Supreme Personality of Godhead. All these honors are offered to him because he strictly 214

follows the brahminical principles and teaches these principles to his disciples. Such a person is called an crya because he knows the principles of devotional service, he behaves in that way himself, and he teaches his disciples to follow in his footsteps. Thus he is an crya or jagad-guru. CC madhya 24.330p

The Qualifications of the Bona Fide disciple

The qualifications of a bona fide disciple are described in rmad-Bhgavatam (11.10.6) as follows: amnya-matsaro dako nirmamo dha-sauhda asatvaro rtha-jijsur anasyur amogha-vk The disciple must have the following qualifications. He must give up interest in the material bodily conception. He must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, I am this body, or, This thing belongs to me. One must love the spiritual master with unflinching faith, and one must be very steady and fixed. The bona fide disciple should be inquisitive to understand transcendental subject matter. He must not search out faults among good qualities, and he should no longer be interested in material topics. His only interest should be Ka, the Supreme Personality of Godhead. CC madhya 24.330p

mutual Testing is Appropriate and necessary

As far as the mutual testing of the spiritual master and disciple is concerned, rla Bhaktisiddhnta Sarasvat hkura explains that a bona fide disciple must be very inquisitive to understand the transcendental subject matter. As stated in rmadBhgavatam (11.3.21): tasmd guru prapadyeta jijsu reya uttamam

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One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him. A serious disciple must be alert when selecting a bona fide spiritual master. He must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciples inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viays (karms), which indicates that they are very fond of sense gratification. Such viays sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viays pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge. In other words, they want to attain material success. A spiritual master must be very careful in this regard. Such business is going on all over the world. The spiritual master does not accept a materially opulent disciple just to advertise the fact that he has such a big disciple. He knows that by associating with such viay disciples, he may fall down. One who accepts a viay disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viay. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smrta-guru. There are many caste gosvms who professionally create some disciples who do not care for them or their instructions. Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by rla Bhaktisiddhnta Sarasvat hkura, who calls such spiritual masters and disciples a society of cheaters and cheated. CC madhya 24.330p

The Ambition of a Bona Fide Spiritual master

It is very difficult, however, to understand the science of Ka, what to speak of developing love of Godhead. Therefore if by the grace of Lord Caitanya and the spiritual master a disciple attains the standard of pure devotional service, the spiritual master is very happy. The spiritual master is not actually happy if the disciple brings him money, but when he sees that a disciple is following the regulative principles and advancing in spiritual life, he is very glad and feels obliged to such an advanced disciple. CC di 7.91p 216

It is another ambition of the spiritual master to see his disciples not only chant, dance and follow the regulative principles but also preach the sakrtana movement to others in order to deliver them, for the Ka consciousness movement is based on the principle that one should become as perfect as possible in devotional service oneself and also preach the cult for others benefit. CC di 7.92p

The disciple is never independent

r Caitanya Mahprabhu, as an ideal teacher, shows us how a disciple should deal with his spiritual master. Whenever there is doubt regarding any point, he should refer the matter to his spiritual master for clarification. r Caitanya Mahprabhu said that while chanting and dancing He had developed the kind of mad ecstasy that is possible only for a liberated soul. Yet even in His liberated position, He referred everything to His spiritual master whenever there were doubts. Thus in any condition, even when liberated, we should never think ourselves independent of the spiritual master, but must refer to him as soon as there is some doubt regarding our progressive spiritual life. CC di 7.80p

The disciple must never Criticize the Spiritual master

A devotee should be fixed in the conclusion that the spiritual master cannot be subject to criticism and should never be considered equal to a common man. Even if there appears to be some discrepancy according to an imperfect devotees estimation, the devotee should be fixed in the conviction that even if his spiritual master goes to a liquor shop, he is not a drunkard; rather, he must have some purpose in going there. CC Antya 3.11p

The importance of Having Faith in Ones Spiritual master

One who has faith in his spiritual master actually receives transcendental instruction, and as his attachment for material life slackens, he is able to advance on the spiritual path. CC di 2.5p 217

A person who cannot keep his faith in the words of his spiritual master but acts independently never receives the authority to chant the holy name of the Lord. CC di 7.95-96p

Actually the meaning of the words of the Bhagavad-gt or rmad-Bhgavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead. In other words, being faithful to both Ka and the spiritual master is the secret of success in spiritual life. CC madhya 9.98p

This is the process of spiritual understanding. Acinty khalu ye bhv na ts tarkea yojayet: We should not try to understand things beyond our material conception by argument and counterargument. Mah-jano yena gata sa panth: We have to follow in the footsteps of great authorities coming down in the parampar system. If we approach a bona fide crya and keep faith in his words, spiritual realization will be easy. CC madhya 9.195p

The importance of Following the Spiritual masters instruction

Service in Ka consciousness is, however, best practiced under the able guidance of a spiritual master who is a bona fide representative of Ka, who knows the nature of the student and who can guide him to act in Ka consciousness. As such, to be well versed in Ka consciousness one has to act firmly and obey the representative of Ka, and one should accept the instruction of the bona fide spiritual master as one's mission in life. Bg 2.41p

The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless. Persons who strictly follow the orders of the spiritual master are useful in executing the will of the Supreme, whereas persons who deviate from the strict order of the spiritual master are useless. CC di 12.10+p

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This is the way to advance in spiritual science. One must accept the words of an crya, a bona fide spiritual master, to clear the path for spiritual advancement. This is the secret of success. However, ones guide must be a spiritual master who is actually an unalloyed devotee strictly following the instructions of the previous crya without deviation. Whatever the spiritual master says must be accepted by the disciple. Only then is success certain. This is the Vedic system. CC madhya 10.17p

r Bhaktisiddhnta Sarasvat Gosvm Mahrja comments in this connection, One can become perfectly successful in the mission of his life if he acts exactly according to the words he hears from the mouth of his spiritual master. This acceptance of the words of the spiritual master is called rauta-vkya, which indicates that the disciple must carry out the spiritual masters instructions without deviation. rla Vivantha Cakravart hkura remarks in this connection that a disciple must accept the words of his spiritual master as his life and soul. r Caitanya Mahprabhu here confirms this by saying that since His spiritual master ordered Him only to chant the holy name of Ka, He always chanted the Hare Ka mah-mantra according to this direction (ka-mantra japa sad,ei mantra-sra). Although r Caitanya Mahprabhu is the Supreme Personality of Godhead Ka, the spiritual master of the entire universe, He nevertheless took the position of a disciple in order to teach by example how a devotee should strictly follow the orders of a spiritual master in executing the duty of always chanting the Hare Ka mah-mantra. Only fools give up the service of the spiritual master and think themselves advanced in spiritual knowledge. In order to check such fools, Caitanya Mahprabhu Himself presented the perfect example of how to be a disciple. A spiritual master knows very well how to engage each disciple in a particular duty, but if a disciple, thinking himself more advanced than his spiritual master, gives up his orders and acts independently, he checks his own spiritual progress. Every disciple must consider himself completely unaware of the science of Ka and must always be ready to carry out the orders of the spiritual master to become competent in Ka consciousness. A disciple should always remain a fool before his spiritual master. CC di 7.72p

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There need Be no Anxiety Over Attaining Perfection

rla Vivantha Cakravart also advises that if we want to be successful in our attempt to go back to Godhead, we must very seriously act according to the instruction of the spiritual master. That is the way of perfection. There need be no anxiety over attaining perfection because if one follows the instruction given by the spiritual master he is sure to attain perfection. Our only concern should be how to execute the order of the spiritual master. A spiritual master is expert in giving special instructions to each of his disciples, and if the disciple executes the order of the spiritual master, that is the way of his perfection. B 4.8.71p

A Beautiful Example of Such Anxiety Free Perfection

in the holy place of r Raga-ketra, a brhmaa vaiava used to visit the temple daily and recite the entire text of the Bhagavad-gt. The brhmaa regularly read the eighteen chapters of the Bhagavad-gt in great transcendental ecstasy, but because he could not pronounce the words correctly, people used to joke about him. due to his incorrect pronunciation, people sometimes criticized him and laughed at him, but he did not care. He was full of ecstasy due to reading the Bhagavad-gt and was personally very happy. While reading the book, the brhmaa experienced transcendental bodily transformations. The hairs on his body stood on end, tears welled up in his eyes, and his body trembled and perspired as he read. Seeing this, r Caitanya mahprabhu became very happy. r Caitanya mahprabhu asked the brhmaa, my dear sir, why are you in such ecstatic love? Which portion of the Bhagavad-gt gives you such transcendental pleasure? The brhmaa replied, i am illiterate and therefore do not know the meaning of the words. Sometimes i read the Bhagavad-gt correctly and sometimes incorrectly, but in any case i am doing this in compliance with the orders of my spiritual master. This is a good example of a person who had become so successful that he was able to capture the attention of r Caitanya Mahprabhu even while reading the Bhagavad-gt incorrectly. His spiritual activities did not depend on material things such as correct pronunciation. Rather, his success depended on strictly following the instructions of his spiritual master. yasya deve par bhaktir yath deve tath gurau tasyaite kathit hy arth prakante mahtmana Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.(vetvatara Up. 6.23) Actually the meaning of the words of the Bhagavad-gt or rmad-Bhgavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead. In other words, being faithful to both Ka and the spiritual master is the secret of success in spiritual life. CC madhya 9.93-98+98p 220

man Proposes, God disposes

Everyone is at liberty to desire as he likes, but the desire is fulfilled by the Supreme Lord. Everyone is independent to think or desire, but the fulfilment of one's desire depends on the supreme will. This law is expressed as "Man proposes, God disposes." B 3.4.11p

As it is said, "Man proposes and God disposes." But when the Supreme Personality of Godhead proposes, that desire is under no one else's control. He is absolute. We are ultimately dependent on Him to fulfil our desires, but we cannot say that God's desires are also dependent. That is His inconceivable power. That which may be inconceivable for ordinary living entities is easily done by Him. B 3.33.3p

Everything is first desired by the Supreme before the subordinate living entity can act upon it. The living entity can see only when the Lord sees, the living entity can smell when the Lord smells, and so on. The idea is that the living entity cannot do anything independently. He can simply think of doing something independently, but he cannot act independently. This independence in thinking is there by the grace of the Lord, but the thinking can be given shape by the grace of the Lord, and therefore the common saying is that man proposes and God disposes. B 2.10.20p

The Lord is the constant companion of the living entity as Paramtm, or the Supersoul, and therefore He can understand the desires of the individual soul, as one can smell the flavor of a flower by being near it. Desire is a subtle form of conditioning for the living entity. The Lord fulfils his desire as he deserves: Man proposes and God disposes. The individual is not, therefore, omnipotent in fulfilling his desires. The Lord, however, can fulfil all desires, and the Lord, being neutral to everyone, does not interfere with the desires of the minute independent living entities. However, when one desires Ka, the Lord takes special care and encourages one to desire in such a way that one can attain to Him and be eternally happy. Bg 5.15p

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If we pray to the Supreme Lord in every transaction of our material existence, everything will be done very nicely and just suitable to our heart's desire. In other words, in all circumstances we must take shelter of the Supreme Personality of Godhead and depend completely on His decision. Man proposes, God disposes. The fulfilment of desires, therefore, should be entrusted to the Supreme Personality of Godhead; that is the nicest solution. B 3.21.28p

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Remember me Equals Always Chant Hare Ka.

The names of the Lord and the Lord are non-different. So Lord Ka's instruction to Arjuna to "remember Me" and Lord Caitanya's injunction to "always chant the names of Lord Ka" are the same instruction. There is no difference, because Ka and Ka's name are non-different. In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life's activities in such a way that we can remember Him always. How is this possible? The cryas give the following example. If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment. Similarly, we should always remember the supreme lover, r Ka, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. Bg introduction

One's memory of Ka is revived by chanting the mah-mantra, Hare Ka. By this practice of chanting and hearing the sound vibration of the Supreme Lord, one's ear, tongue and mind are engaged. This mystic meditation is very easy to practice, and it helps one attain the Supreme Lord. Bg 8.8p

The devotee can constantly think of the object of worship, the Supreme Lord, in any of His featuresNryaa, Ka, Rma, etc.by chanting Hare Ka. This practice will purify him, and at the end of his life, due to his constant chanting, he will be transferred to the kingdom of God. Bg 8.8p

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If one quits his body at the end of life chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, he certainly reaches one of the spiritual planets, according to the mode of his practice. The devotees of Ka enter the Ka planet, Goloka Vndvana. Bg 8.13p

A pure devotee cannot forget the Supreme Lord for a moment, and similarly the Supreme Lord cannot forget His pure devotee for a moment. This is the great blessing of the Ka conscious process of chanting the mah-mantraHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. Bg 8.14p

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in This Age Chanting of the Holy name is more important than Varrama-dharma
In Bhagavad-gt (18.46) r Ka says that every man can become perfect by following his qualities of work: yata pravttir bhtn yena sarvam ida tatam sva-karma tam abhyarcya siddhi vindati mnava By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection. Thus if one executes his duties as a perfect katriya, vaiya, dra or whatever, Viu will be pleased. The purpose of work is to please Viu. Unfortunately, people have forgotten this. Varrama-dharma, the Vedic system of society, is therefore very important in that it is meant to give human beings a chance to perfect their lives by pleasing Ka. Unfortunately, the varrama-dharma has been lost in this age. Therefore Caitanya Mahprabhu, just to give relief to the rotting, conditioned souls of this age of Kali-yuga, has given us the mah-mantra. harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyatha [Cc. di 17.21] in this age of quarrel and hypocrisy, the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way. (Bhan-nradya Pura) Although we may try to revive the perfect varrama system, it is not possible in this age. People are fallen, disturbed and unfortunate: pryelpyua sabhya kalv asmin yuge jan mand sumanda-matayo manda-bhgy hy upadrut

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O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (SB 1.1.10) In this age, there will be insufficient rainfall and food, and the government will plunder one's income by heavy taxation. All of these characteristics of Kali-yuga are described in rmad-Bhgavatam. People will become so disgusted that they will suddenly leave their wife and children and go to the forest. How can the peaceful varrama-dharma be revived when people are so harassed in this age? It is virtually impossible. Therefore the system of bhakti-yoga, the chanting of the Hare Ka mah-mantra, should be adopted. The whole aim of bhakti-yoga is to satisfy Viu. Yajai sakrtana-pryai: Viu, Ka, came Himself as Caitanya Mahprabhu to teach us the way of sakrtana. Teachings of Lord Kapila, the Son of devahti

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you Can Renounce Renunciation

As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection. But when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Ka consciousness. If one is in full Ka consciousness, he can make his home very happy, because this process of Ka consciousness is very easy. One need only chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, accept the remnants of foodstuffs offered to Ka, have some discussion on books like Bhagavad-gt and rmad-Bhgavatam, and engage oneself in Deity worship. These four things will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. If one can mold his family life in this way to develop Ka consciousness, following these four principles, then there is no need to change from family life to renounced life. Bg 13.8-12p

The brhmaa begged Lord Caitanya mahprabhu, my dear Lord, kindly show me favor and let me go with you. i can no longer tolerate the waves of misery caused by materialistic life. r Caitanya mahprabhu replied, dont speak like that again. Better to remain at home and chant the holy name of Ka always. CC madhya 7.126-27 It is not advisable in this Age of Kali to leave ones family suddenly, for people are not trained as proper brahmacrs and ghasthas. Therefore r Caitanya Mahprabhu advised the brhmaa not to be too eager to give up family life. It would be better to remain with his family and try to become purified by chanting the Hare Ka mah-mantra regularly under the direction of a spiritual master. This is the instruction of r Caitanya Mahprabhu. If this principle is followed by everyone, there is no need to accept sannysa. In the next verse r Caitanya Mahprabhu advises everyone to become an ideal householder by offenselessly chanting the Hare Ka mantra and teaching the same principle to everyone he meets. CC madhya 7.127p

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instruct everyone to follow the orders of Lord r Ka as they are given in the Bhagavad-gt and rmad-Bhgavatam. in this way become a spiritual master and try to liberate everyone in this land. This is the sublime mission of the International Society for Krishna Consciousness. Many people come and inquire whether they have to give up family life to join the Society, but that is not our mission. One can remain comfortably in his residence. We simply request everyone to chant the mah-mantra: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. If one is a little literate and can read Bhagavad-gt As It Is and rmad-Bhgavatam, that is so much the better. CC madhya 7.128+p r Caitanya mahprabhu further advised the brhmaa Krma, if you follow this instruction, your materialistic life at home will not obstruct your spiritual advancement. indeed, if you follow these regulative principles, we will again meet here, or, rather, you will never lose my company. This is an opportunity for everyone. If one simply follows the instructions of r Caitanya Mahprabhu, under the guidance of His representative, and chants the Hare Ka mantra, teaching everyone as far as possible the same principle, the contamination of the materialistic way of life will not even touch him. It does not matter whether one lives in a holy place like Vndvana, Navadvpa or Jaganntha Pur or in the midst of European cities, where the materialistic way of life is very prominent. If a devotee follows the instructions of r Caitanya Mahprabhu, he lives in the company of the Lord. Wherever he lives, he converts that place into Vndvana and Navadvpa. This means that materialism cannot touch him. This is the secret of success for one advancing in Ka consciousness. CC madhya 7.129+p

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Bhagavad-gt As It Is Can Give you Goloka vndvana

One who has a little faith in Bhagavad-gt should learn Bhagavad-gt from a devotee, because in the beginning of the Fourth Chapter it is stated clearly that Bhagavad-gt can be understood only by devotees; no one else can perfectly understand the purpose of Bhagavad-gt. One should therefore learn Bhagavad-gt from a devotee of Ka, not from mental speculators. This is a sign of faith (1). When one searches for a devotee and fortunately gets a devotee's association one actually begins to study and understand Bhagavad-gt. By advancement in the association of the devotee (2) one is placed in devotional service (3), and this service dispels all one's misgivings about Ka, or God, and Ka's activities, form, pastimes, name and other features (4). After these misgivings have been perfectly cleared away, one becomes fixed in one's study (5). Then one relishes the study of Bhagavad-gt (6) and attains the state of feeling always Ka conscious (7). In the advanced stage, one falls completely in love with Ka (8). This highest perfectional stage of life enables the devotee to be transferred to Ka's abode in the spiritual sky, Goloka Vndvana, where the devotee becomes eternally happy (9). Bg 8.28p Editors note: In this small paragraph rla Prabhupda very succinctly and systematically explains all the steps from raddh to Prema: (1) raddh; (2) Sdhu-sanga; (3) Bhajana-kriy; (4) Anartha-nivtti; (5) niha; (6) Ruci; (7) sakti; (8) Bhva; (9) Prema

We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The Bhagavad-gt teaches one how to absorb the mind and intelligence in the thought of the Lord. Such absorption will enable one to transfer himself to the kingdom of the Lord. If the mind is engaged in Ka's service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of Bhagavad-gt: total absorption in the thought of r Ka. Modern man has struggled very hard to reach the moon, but he has not tried very hard to elevate himself spiritually. If one has fifty years of life ahead of him, he should engage that brief time in cultivating this practice of remembering the Supreme Personality of Godhead. This practice is the devotional process: 229

ravaa krtana vio smaraa pda-sevanam arcana vandana dsya sakhyam tma-nivedanam (B 7.5.23) These nine processes, of which the easiest is ravaam, hearing the Bhagavad-gt from the realized person, will turn one to the thought of the Supreme Being. This will lead to remembering the Supreme Lord and will enable one, upon leaving the body, to attain a spiritual body which is just fit for association with the Supreme Lord. The Lord further says: abhysa-yoga-yuktena cetas nnya-gmin parama purua divya yti prthnucintayan (Bg. 8.8) "He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Arjuna, is sure to reach Me." Bg introduction

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This devotional Service is Just Like a Seed

Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vndvana, the supreme planet of Ka. Ultimately, the plant takes shelter under the lotus feet of Ka and rests there. Gradually, as a plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritmta (Madhya-ll, Chapter Nineteen). It is explained there that when the complete plant takes shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed in love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. Bg 10.9p

The root cause of devotional service to Lord Ka is association with advanced devotees. Even when ones dormant love for Ka awakens, association with devotees is still most essential. O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for you is awakened. you are the Supreme Personality of Godhead, the highest goal of the topmost devotees, and the Lord of the universe. O devotees! O you who are free from all sins! Let me inquire from you about that which is supremely auspicious for all living entities. Association with a pure devotee for even half a moment in this material world is the greatest treasure for human society. The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. if one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion. CC madhya 22.83-86

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i Have Given a Bona Fide Process to Go Back to Godhead

O Lord, who resemble the shining sun, you are always ready to fulfil the desire of your devotee, and therefore you are known as a desire tree [vch-kalpataru]. When cryas completely take shelter under your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because you are very merciful to your other devotees, you accept this method to help them. This statement reveals how the merciful cryas and the merciful Supreme Personality of Godhead together help the serious devotee who wants to return home, back to Godhead. r Caitanya Mahprabhu, in His teachings to Rpa Gosvm, said: brahma bhramite kona bhgyavn jva guru-ka-prasde pya bhakti-lat-bja (CC. Madhya 19.151) One can achieve the seed of bhakti-lat, devotional service, by the mercy of guru and Ka. The duty of the guru is to find the means, according to the time, the circumstances and the candidate, by which one can be induced to render devotional service, which Ka accepts from a candidate who wants to be successful in going back home, back to Godhead. After wandering throughout the universe, a fortunate person within this material world seeks shelter of such a guru, or crya, who trains the devotee in the suitable ways to render service according to the circumstances so that the Supreme Personality of Godhead will accept the service. This makes it easier for the candidate to reach the ultimate destination. The crya's duty, therefore, is to find the means by which devotees may render service according to references from stra. Rpa Gosvm, for example, in order to help subsequent devotees, published such devotional books as Bhakti-rasmta-sindhu. Thus it is the duty of the crya to publish books that will help future candidates take up the method of service and become eligible to return home, back to Godhead, by the mercy of the Lord. In our Ka consciousness movement, this same path is being prescribed and followed. Thus the devotees have been advised to refrain from four sinful activitiesillicit sex, intoxication, meat-eating and gamblingand to chant sixteen rounds a day. These are bona fide instructions. Because in the Western countries constant chanting is not possible, one should not artificially imitate Haridsa hkura, but should follow this method. Ka will accept a devotee who strictly follows the regulative principles and the method prescribed in the various books and literatures published by the authorities. The crya gives 232

the suitable method for crossing the ocean of nescience by accepting the boat of the Lord's lotus feet, and if this method is strictly followed, the followers will ultimately reach the destination, by the grace of the Lord. This method is called crya-sampradya. It is therefore said, sampradya-vihn ye mantrs te niphal mat (Padma Pura). The crya-sampradya is strictly bona fide. Therefore one must accept the crya-sampradya; otherwise one's endeavor will be futile. rla Narottama dsa hkura therefore sings: tdera caraa sevi bhakta sane vsa janame janame haya, ei abhila One must worship the lotus feet of the crya and live within the society of devotees. Then one's endeavor to cross over nescience will surely be successful. B 10.2.31+p

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ignorance is not Bliss

Ignorance is generally understood to mean we dont know something. rla Prabhupda however has introduced us to an understanding that has far more serious consequences and implications. Ignorance is a state of existence, and ignorance is not bliss. Lets explore this a little and refresh our memories about this very basic principle of Ka consciousness. Lets also take it as a reality check.

material Life is not Blissful !

Material life is always imperfect, full of ignorance and disappointing in the end. Rather than praising and criticizing the high and low features of ignorance, one should be absorbed in Ka consciousness on the platform of eternity, bliss and knowledge. B 11.28.2p

The Lord is all spirit and matter is ignorance of this spiritual existence. B 1.11.2p

Both matter and spirit are energies of the Lord, yet the spiritual energy is molded into the eternal forms of bliss and knowledge whereas the temporary forms of matter are symbols of ignorance and frustration for the conditioned souls. B 11.28.6-7p

The material energy is always provoking doubts about the supreme authority of the Lord. B 1.17.23p

Although an attached family man may consider his ignorance of spiritual life blissful, he is constantly disturbed by the problems of family life, and indeed, his uncontrolled senses lead him into a situation of unrelieved anguish. B 10.20.38p Simply by material birth, human beings become attached within their minds to personal sense gratification long duration of life, sense activities, bodily strength, 235

sexual potency, friends and family. Their minds are thus absorbed in that which defeats their actual self interest. The Supreme Personality of Godhead, the Supreme Controller is always full of transcendental bliss and is accompanied by the potencies known as hldin and samvit. The conditioned soul, however is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure-house of all kinds of tribulations. CC madhya 18.114

Why isnt material Life Blissful?

In the material world, the spiritual energy of the Supreme Personality of Godhead is manifested as tpa-kar, which means "causing miseries." Everyone hankers for happiness, but although happiness originally comes from the pleasure potency of the Supreme Personality of Godhead, in the material world, because of material activities, the pleasure potency of the Lord becomes a source of miseries (hlda B 6.4.27-28p tpa-kar).

Because he is conditioned by material nature, even the pleasure potency of the Lord is manifested in the conditioned soul as troublesome. In the material world the pleasure enjoyed by the conditioned soul is followed by many painful conditions. B 7.1.8p

Arent There Any Exceptions?!

False happiness in the material world is the source of distress, but when ones endeavors for happiness are redirected toward the satisfaction of the Supreme Personality of Godhead, this tpa-kar element of misery is vanquished....Being pleased with the devotee, the Lord turns all his material impediments into devotional service. B 6.4.27-28p The potency called hldin gives Ka transcendental pleasure. Through this pleasure potency, Ka personally tastes all spiritual pleasure. Lord Ka tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifested by His pleasure potency. The most essential part of this pleasure potency is love of Godhead [prema]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure. CC madhya 8.157-159

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Whats the Happy Alternative ?

Happiness in the world depends proportionately on the maintenance of the religious principles, individually or collectively..... The best part of valor is to maintain the principles despite all kinds of odds. Thus one can be happy during the span of life and ultimately return to Godhead. B 1.16.25p The darkness of bodily attachment cannot exist in the effulgent light of spiritual knowledge, In the ocean of spiritual bliss, the anxiety-ridden apparent pleasure of this world vanquishes completely. The true meaning of the veda, or perfect knowledge, is to surrender to the Supreme Lord in full Ka consciousness for an eternal life of bliss and knowledge as the Lords faithful servant. B 11.21.25p The prime necessity of human life is to realize ones eternal relation with the Lord and thus surrender unto Him without delay. B 1.5.15p

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. Bg 18.66

Lets Take a Reality Check

The choice is being made very clear, isnt it? Stay in ignorance which is never blissful, or surrender to Ka. Take an honest look at how you feel about that. is denial your response? Oh things arent so bad. They could be worse, I dont believe surrender is the only way. There must be some alternative. Let me look it up on the internet. Or is resistance your response? What? Surrender? I dont think that is a good idea. Ka will take everything away, I am too attached. Maybe later. Or perhaps you are the rare soul who thinks, It makes sense. I think Ill give it a try. Please consider your hearts response very carefully. it will greatly influence how you see lifes challenges, how you deal with them, and the results you achieve.

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Prevention is Better Than Cure

None of us like inconvenience, illness or upheavals in life. Our preference is for peace, sanity and normalcy. Such a preference is natural. And achieving it is strongly and practically enhanced by living a life based on the conviction that prevention is better than cure. The bhakti process and program rla Prabhupda has given us very strongly supports and nourishes this. In fact, the best way to ensure that our Ka consciousness progresses dynamically and is a source of inspiration and happiness to us, is to follow the lifestyle and the regulations chalked out for us by rla Prabhupda. And most of what youll read in this book is meant to actively help you do just that. There are also some very powerful and merciful gifts of devotional service that greatly facilitate and strengthen our Ka consciousness. We would like to briefly share a few of these treasures with you.

Tulas Seva
The Position of rmat Tulas Dev is unique in Vaiava culture. rla Santana Gosvm tells us that : Worship of the Lord without tulas does not count as worship, bathing the Lord without tulas does not count as bathing, offering food to the Lord without tulas does not count as a bhoga offering and offering a drink to the Lord without tulas does not count as drinking. r Hari Bhakti vilsa, 7.262 Who can estimate the benefit of taking care of Tulas Dev and serving her desire to offer her leaves in service to r Ka? Such a simple service, but it offers so much spiritual and even material benefit. * One who worships the lotus feet of Lord Hari with offerings of tender tulas leaves never returns to this miserable world. He attains the abode of the Supreme Lord. HBv 7.322 * Those who give tulas leaves to sannyss and other devotees for their worship of Lord Ka, also attain the supreme abode of the Lord. HBv 7.322 * Being worshiped by an offering of tulas leaves, Lord Acyuta becomes more pleased than when He is worshiped by an offering of flowers made of gold and jewels. HBv 7.328 238

* One who worships Lord Hari, along with His consort, with an offering of tulas majars will not again have to enter the womb of a mother because such a person achieves liberation from material bondage. HBv 7.314 * O empowered ascetic, by offering the Lord a garland of tulas leaves with flowers at regular intervals, ones spiritual opulence is enhanced. HBv 7.301 * Whoever worships Lord Hari with tulas leaves is freed from all implications of sin. Indeed he lives untouched by sin, as the lotus leaf although in the water is untouched by it. * Whoever offers r Hari but a single leaf from the tulas tree attains as much merit as one who gives 200 grams of gold and 800 grams of silver. * The Supreme Personality of Godhead is more pleased by one who offers Him a single tulas leaf than by one who worships Him with pearls, rubies, topaz, diamonds, lapis lazuli, sapphires, gomed stones, cats eye gems and coral. * One who offers Lord Keava newly grown majars from the sacred tulas plant rids himself of all the sins he has committed during this or any other lifetime. * Merely taking darana of tulas removes all sins and touching her and praying to her removes all kinds of disease. * One who waters Tulas Dev need never fear Yamarja, the Lord of death.

* One who plants or transplants tulas will eventually reside with r Ka in His own abode. * To rmat Tulas Dev who awards liberation in devotional service, one should therefore daily offer ones full obeisances. Brahm vaivarta Pura * Seeing tulas destroys all sins, touching her purifies the body, bowing down to her destroys all sufferings, watering her delivers one from death, planting her bestows attachment of the mind to Lord Ka. Offering her to Kas lotus feet bestows special liberation in the form of prema. I offer my respect to tulas. Bhakti rasmta-sindhu 1.2.203 (Quoting Skanda Pura), rla Rupa Gosvm. * The house in which the holy tulas tree is enshrined is like a sacred bathing Garuda Pura place the servants of Yamarja do not come to it.

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* The process of chanting the Hare Ka mah-mantra with a vow before the tulas plant has such strong spiritual potency, that simply by doing this one can become spiritually strong. CC Antya 3.100 p

Ekda -vrata
rla Prabhupda speaks very clearly of the benefits of observing Ekda -vrata : * To observe Ekda-vrata and Dvda-vrata means to please the Supreme Personality of Godhead. Those interested in advancing in Ka consciousness must observe Ekda-vrata. B 9.4.29p * In devotional service, there are certain activities which are called determined, such as fasting on certain days like the 11th Day of the Moon, Ekda and on the appearance day of the Lord. All these rules and regulations are offered by the great cryas for those who are actually interested in getting admission into the association of the Supreme Personality of Godhead in the transcendental world. The mahtmas, great souls, strictly observe all these rules and regulations and therefore they are sure to achieve the desired result. Bg 9.14p He is also clear about the gravity of eating grains of Ekda. Quoting Skanda Pura, he says, a person who eats grains on Ekda becomes the murderer of his mother, father, brother and spiritual master, and even if he is elevated to a Vaikuha planet, he falls down. CC Adi 15.9p

The sacred day of Ekda has appeared to benefit everyone in the universe by bestowing all varieties of perfection. Indeed, if a person observes an Ekda fast in any of the prescribed ways, I (Ka) remove all obstacles in his spiritual progress and grant him the perfection of life. If a person fasts on Ekda, I will burn up all his sins and bestow upon him My transcendental abode. Bhaviya-uttara Pura. n.B : The real reason for observing fast on Ekda is to minimise the demands of the body and to engage our time in the service of the Lord by chanting or performing similar service. The best thing to do on fasting days is to remember the pastimes of Govinda and to hear His Holy name constantly. nectar of devotion, Chapter 6

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Janmami - vrata
in the vedic culture the tradition is to distribute gifts on ones birthday, not receive them. And what wonderful cintmai gems Ka gives to those who appropriately celebrate His divine appearance in the world! * When one faithfully worships Lord Govinda on this auspicious day, all the reactions to the sins he committed as a child, as a youth, and as on old man, as well as all his sins committed during his last seven births, are completely destroyed. r Hari-Bhakti-vilsa (HBv) 15.298 * For one who worships Lord Hari by fasting on the auspicious day of Jayanti, all the reactions to sins committed during his previous one hundred lifetimes are completely destroyed. HBv 15.301 * r Ka Jayanti is very auspicious and pure, it awards one wealth and prosperity and it takes away all sins. Those who faithfully observe this vow by fasting and performing the other prescribed duties will attain pure devotional service to Lord Ka. HBv 15.304 * Those who in this age of Kali worship Ka, the Lord of the demigods, by remaining awake all night and fasting on the auspicious day of Ka Janmami are to be considered most glorious. They will never have to fear the insurmountable material existence. In fact, the personality of Kali cannot display his influence wherever such a person resides. HBv 15.307-308 * O exalted brhmaa, those who observe the vow of fasting on Janmami or cause others to observe it are certainly the best of human beings. Indeed, Lakm continually resides in their houses. HBv 15.322 * O sage, by observing the vow (of fasting) on Janmami, one is blessed with being able to remember Lord Ka at the time of death, thus making ones life successful. Therefore, to attain liberation from material existence, you should observe the vow of Janmami. HBv 15.326

Krttika -vrata
The five limbs of Krttika-vrata are given by rla Santana Gosvm; During the month of Krttika, one should rise early in the morning, take a morning bath, serve Tulas Dev, offer a ghee lamp and celebrate a festival at the end of Krttika - vrata (by feeding brhmaa Vaiavas.) HBv 16.92 241

* The benefit one attains by giving all kinds of charity and bathing in all the holy places is not equal to even on ten millionth portion of the benefit one attains by observing the vow of Krttika. HBv 16.32 * Among all months, Krttika is definitely the best. It is more auspicious than the most auspicious and more sanctified than the most sanctified. HBv 16.36 * Just as Lord Dmodara is known to be very affectionate to His devotees, His favorite month, Dmodara, or Krttika is also very magnanimous because even a small service rendered that month is accepted as very great. HBv 16.42 * O lion among sages, liberation from material existence is guaranteed for a person who, according to his ability, observes the vow of Krttika as it is prescribed in the scriptures. HBv 16.51 * O sage, during the month of Krttika, if a person daily recites even a single sloka from rmad-Bhgavatam with devotion, he will attain the merit of studying the eighteen Puras in their entirely. HBv 16.81 * Because of being worshiped during the month of Krttika, the Supreme Lord Hari becomes inclined to forgive one thousand offenses and even grave sins performed by his worshiper. HBv 16.88 * By offering a ghee lamp before Lord Vasudeva in the temple, or in the courtyard, during the month of Krttika, one achieves the highest perfection of going back to Godhead. HBv 16.109 * This valuable human form of life is rarely achieved by conditioned souls and even rarer is the opportunity to observe the vow of Krttika which is very dear to Lord Hari. HBv 16.43

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dEALinG WiTH ExCESS BAGGAGE

* * * * * * * * * * Why We Fell, and May Remain Fallen Misidentification: Mydevs Subtlest and Deadliest Trap Who Am I? Meditations The Root of All Our Problems Where Do I Stand? Helpful Meditations for Dealing with Excess Baggage The Simple Things He Taught Us Gratitude_ An Empowering Attitude Offensive Mentality _ Our No. 1 Enemy Change of Heart Prompters

Material desires in the mind are the trash of material contamination. By such contamination, the living being is faced with so many compatible and incompatible things that discourage the very existence of spiritual identity. B 1.15.29p

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WHy WE FELL, And mAy REmAin FALLEn

Falldown is due to false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. B 3. 26. 23-24p

Material existence occurs when the living entity falsely accepts the qualities of the gross and subtle bodies as being his own factual nature. B 11. 10.10

The conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence. B 7. 13.28

Misidentification of oneself and others as I and you on the basis of the bodily concept of life is a product of ignorance. This bodily concept is the cause of repeated birth and death, and it makes us go on continuously in material existence. B 4.12.4

Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. As long as we do not give up this propensity of lording it over the material nature, there is no possibility of returning to the kingdom of the Supreme, the santana - dhma. Bg. intro p23

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miSidEnTiFiCATiOn
Mydevs Subtlest and deadliest Trap

Our Sense of Identity Shapes Our Desiring Our Discriminating; Setting of Priorities Our Thinking; Planning Our Feeling Our Willing Our Acting All of which Shapes Our Destination!

As long as we are attached to these designations, we are attached to the body, because designations belong to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. Bhagavad-gt As It Is, Introduction, p23

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WHO Am i? mEdiTATiOnS
(1) I am an eternal part and parcel of the Supreme Lord. Therefore, I am His eternal servant. I aspire for His mercy at every moment. r Hari-bhakti-vilasa, 8.418

(2) O Lord! O Master! When the illusion that separates the Supreme Lord from this material world is removed, I will realize that I am an integral part of You _ an eternal servant. I am not the Supreme Brahmn. Just as the waves of the ocean, which are parts and parcels of the ocean, can never be addressed as the complete ocean; as part and parcel, I can never be considered the Supreme Lord. op.cit.8.419

(3) Who Am I? I am His. Jaiva dharma Ch.6

(4) I am by nature the eternal servant of Ka. But because of my bad fortune, I have been inimical toward Ka from time immemorial. Identifying with my body, I have been continuously wandering in the cycle of birth and death in the material world, suffering the burning three-fold miseries. As a result of some unimaginable good fortune I have attained the mercy of my spiritual master, and now I know that I am Kas eternal servant. I am an infinitesimal spiritual being completely apart from the gross and subtle body. I have obtained the good fortune of serving the lotus feet of r Guru. Under his shelter, I am following in his foot steps to serve the lotus feet of r Caitanya Mahprabhu and r r Rdh Ka.

Pacartra Pradpa

(5) I am a pure spirit soul. I am not a brhmaa, katriya, vaiya or a dra. Nor am I a Brahmcr, ghastha, vnapratha or sannys. I am nothing more than a servant of the servant of the servant of the lotus feet of r Ka, the maintainer of the gops. CC madhya 13.80

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(6)

O Ka, I am Yours! I am taking shelter of You! Jaiva dharma, Ch.6

(7) I am Yours, O Lord of rmat Rdhik, as are my actions, mind, and words. O rmat Rdhrn, lover of r Ka, I belong to You alone. O Rdh and Ka, O oceans of mercy, You are my only real shelter, and so I take shelter of You. Although I am such a fallen offender, please be merciful to me and make me Your servant. Pdya-pacaka, Pacartra Pradpa

(8) O rmat Rdhrn, beloved of Lord Govinda, this is my humble request; may You both consider me as one of Your assistants. vijpti - pacaka, Pacartra Pradpa

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THE ROOT OF ALL OuR PROBLEmS

(its An Attitude Problem!)
ahankra (false ego) i, me envy controllership jna aversion (rejecting) The two functions of the materialistic mind entanglement, absorption in matter inability to focus on nma, Ka Consciousness The whole material world is working on the basis of I and mine. This is the root of attraction to the material world. If one is attracted to this root of illusory conceptions - I and mine - he will have to remain within this material world. (B4.11.30p) The karm thinks of this world as mine, and the jn thinks I am everything. (B2.9.2p) enjoyership mine lust doership Karma attachment (accepting)

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WHERE dO i STAnd?
Six SymPTOmS OF SuRREndER
1. Humility (dainya) 2. Surrendering oneself to Ka (tma-nivedana) 3. Accepting Ka as ones maintainer (gopttve varaa) 4. Having firm faith that Ka will protect one. (avaya rakibe Ka-vivsa, plana) 5. Rejecting activities that are unfavorable to devotional service (bhakti-pratikla-bhva varjangkra) 6. Accepting activities that are favorable for devotional service (bhakti-anukla-mtra kryera svkara)

Six SymPTOmS OF REBELLiOn

1.I am the Lord and Master of all I survey.

2.I am independent, I will attain everything I want

through my own efforts and abilities.

3.I am the creator of my own destiny. By my own power

and resources I will maintain myself. I have a very

healthy bank balance.

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4.I can protect myself and all who take shelter of me.

5.I have no real interest or belief in God, I live by my

own rules and I am happy.

6. I will do whatever favorably supports my interests,

position, wealth, property and prosperity.

If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness, but act through false ego, not hearing Me, you will be lost! Bg 18.58

HELPFuL mEdiTATiOnS FOR dEALinG WiTH ExCESS BAGGAGE

O merciful Lord! Today I surrender at Your lotus feet all that comes under the category of I and mine. O Lord! I no longer have any separate identity. Now I belong only to You. This embodied soul has given up the conception of I. The conception that I am Your eternal servant is now deeply rooted in my heart. (rla Bhaktivinoda hkura, aragati)

O Lord! Please give me the strength so that I can always keep these misconceptions of I and mine far away from my mind. Today I take shelter at Your lotus feet, which award fearlessness to all. I dedicate myself completely to You. May this mood of surrendering myself to You remain deeply rooted within my heart. Let it not be a temporary sentiment, like the elephants desire to bathe.

(op.cit.)

Everything is carried out by Your sweet will, but we foolish living entities think we are doing everything. What can a living entity do if You do not inspire him? We can only desire, and it is only by Your mercy that we can fulfil our desires.

(op.cit.)

O Lord, I have given up the idea of depending on my own strength and endeavors. Now I still act, but I depend solely upon Your will. (op.cit.) You are my father, my mother, my lover, my son, my Lord, my guru and my husband. In fact, You are everything to me. (op.cit.) Whatever I possess - my body, house, servants, brothers, friends, wife, children, and household paraphernalia - all belong to You now. I am Your servant. I simply live in Your house. You are the owner of my household, and I am just Your servant. From now on, all my endeavors will be directed toward giving You happiness.

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(op.cit.)

All my friends, my wife, my sons and daughters are Your servants and maidservants. According to this understanding, I maintain my relationship with them. Because my wealth, followers, wife and household articles all belong to You, I, as Your servant, simply maintain them. I earn money so that it can be used in Your service. I spend it to maintain Your household. (op.cit.)

In reality, everything belongs to You and nothing belongs to the living entities. Being bewildered by this misconception of I and mine, we are all suffering from lamentation and fear. (op.cit.)

The voice of The Awakened Soul

The awakened soul says in effect to the mind and body. I am not identical with you. I do not want what you require. I have so long believed that I was identical with yourselves and that our interests were the same. But I now find that I am really and categorically different from you. I am made wholly of the principle of self-consciousness while both of you are made of dead matter. Being matter you can act and be acted upon by matter under the Laws of Nature. Nature makes and unmakes you, but she has no power over me. I am not benefitted by Your growth or harmed by your decay. You grow and decay by the laws that govern your relationships with this physical universe. Falsely identifying myself with you I find myself compelled to suffer pain and pleasure due to the physical problems that overtake you. I find myself unnaturally yoked to your functions such as eating, drinking, producing thought etc. etc. and am forced to believe them to be my own functions by which I am benefitted. Of course, I shall have to stay with you as long as it is intended by providence that I should suffer the consequences of this unnatural alliance with you. But I shall from this time do nothing to please you. I shall permit you to do only what I consider to be necessary for my well-being _ regaining my natural position of free conscious existence unhampered by an un-natural domination caused by longing for material enjoyment. I refuse to be any more a slave of the sensuous inclinations of the mind and body. Bhaktisiddhnta Sarasvat hkura r Caitanyas Teachings, pt2., p78.

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1. O Rdh-Ka, please rescue me from the ocean of birth and death. Please save me from the problems born of home, family and friends. Please break to pieces the fears of Your surrendered devotees. 2. O Rdh-Ka, today I place myself and everything I possess in this life or in the next at Your lotus feet. 3. O Rdh-Ka, I am an abode of all offenses. I have abandoned all spiritual duties. I have no shelter. O Rdh-Ka, O my Lords, please give me Your shelter. 4. O Master of Rdh, I am Yours! O beloved of Lord Ka, I am Yours! I offer my thoughts, words and deeds to both of You. You both are the goal of my life. 5. O Rdh-Ka, You are like two great oceans of mercy. Please be merciful to me. I take shelter of You and surrender unto You. Although I am a sinner and an offender, please engage me in Your divine loving service. (Sanat - kumara - sahita)

sandhin

samvit

hldin

Spirit

KA

matter

tamogua

rajo-gua

sattva-gua

material energy is not a healthy transformation but a gross perversion of the spiritual energy. rla Bhaktisiddhnta Sarasvat hkura

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THE SimPLE THinGS HE TAuGHT uS

Our rla Prabhupda gave us so much, so easily. There was no fanfare, for he was graciously unassuming, seeing himself simply as an instrument and messenger of his Guru Mahrja. Our conditioned nature may sometimes have trouble with this, for that nature tends to be a little gross, doubtful and forgetful. Perhaps the preciousness and potency of what rla Prabhupda gave us has not really impressed upon our hearts. Perhaps our enthusiasm to follow the simple things he taught us has waned with the passing of time, or been butchered by mechanical, mindless habit. And so, lets take another look at some of the simple things he taught us_ this time, through the divine eyes of rla Santana Gosvm.

Please Offer Obeisances

Just by offering obeisances to Lord Hari even once, a devotee can attain His transcendental abode. (r Hari-bhakti-vilsa, Vilsa 8, Text 367)

Those who offer obeisances everyday to the Supreme Lord, who is unlimited, the destroyer of demons, and beginningless, can avoid taking a trip to the abode of Yamarja. (V8.374)

Even if one offers obeisances to Lord Hari with duplicity, all of his sinful reactions that have accumulated during hundred of previous lives are at once eradicated. (V8.370)

Please Honor Caramta

Know for certain that in Kali-yuga, drinking Lord Haris caramta is the best atonement for all kinds of sinful activities. Just by drinking caramta, ones body becomes purified. (V9.26,51)

Planetary positions cannot harm a person who regularly drinks caramta, nor can thieves and rogues plunder him. (V9.43)

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Lord Haris caramta is more sanctified than all the holy places of pilgrimage and it destroys the sinful reactions of killing millions of living entities. Simply by drinking caramta and sprinkling a few drops on ones head, a devotee can please all the demigods. (V9.25)

Please Offer a Flower to Ka

I worship r Ka Caitanya. Simply offering flowers at His lotus feet transforms even an evil-minded person into a pure-hearted soul. (V7.1)

Those who worship Lord Hari with the best of flowers, (mallik, mlat, kadamba, campaka, bakula, lotuses etc.) become purified and ultimately attain His lotus feet. (V7. 51-52)

Simply by worshiping the Lord with an offering of any flower, whether it grew in the water or on land, one becomes eligible to reside in the supreme abode of the Lord. (V7.54)

Please Offer Tulas, Too

Worship of Lord Viu with a garland of tulas leaves is the best means of deliverance for those who have fallen into the dark well of material existence. (V7.307)

One who worships the lotus feet of Lord Hari with offerings of tender tulas leaves never returns to this miserable world after attaining the abode of the Supreme Lord. (V7. 322)

Lord Keava becomes very pleased with a devotee who prepares a garland of tulas leaves and majars and then offers it to Him. Indeed, He awards such a devotee residence in the spiritual world. (V7. 340) 254

Please Offer Ka incense and a Ghee Lamp

Those who offer incense to the Supreme Lord achieve prosperity in this life and enter the spiritual world in the next. Just as the incense smoke rises, the devotee who offers incense every day advances towards an exalted destination as a result of his devotional activities. (V8. 25)

The purification one achieves by bathing in hundreds of millions of holy places can be achieved simply by smelling the remnants of incense offered to Lord Hari. (V8. 30)

Lamps give us vision and upliftment. The more a devotee offers lamps to the Lord, the more he makes advancement. (V8. 70)

Lust, anger and pride that are born of ignorance, as well as ones material entanglement, are destroyed simply by worshiping the Lord with a beautiful ghee lamp. (V8. 303)

Please Also Remember to Pray to Ka

The father of the universe does not become as satisfied by prayers of learned scholars as He does by sincere prayers offered by innocent devotees. (V8. 350)

Just as a mother picks up her child and feeds him her breast milk, the compassionate Lord affectionately gives shelter to sincere devotees who offer Him prayers with devotion. (V8. 351)

O respected brhmaa, Lord Madhsudana is not as pleased by an offering of a huge amount of wealth as He is by an offering of suitable prayers. (V8. 347) 255

And Please Carefully Study your ABCs daily

By drinking Ganges water in the form of hearing Bhagavad-gt, which was spoken by r Ka and which is the essence of the Mahbhrata, one does not have to experience birth again in this material world. Those who desire to accomplish the four objectives of life should daily recite or hear the Bhagavad-gt, which has emanated from the lotus mouth of r Ka. (V6.226-227)

The piety one achieves by studying all of the Vedas, histories and Puras can be achieved simply by studying the Bhagavad-gt. A person who regularly recites the chapters of the Bhagavad-gt containing the revelation of the universal form and the descriptions of the opulence of the Lord will become pleasing to everyone in the universe. (V6. 221-222)

One who recites the Bhagavad-gt is considered to possess all kinds of knowledge, and he obtains the merit of giving 10,000 cows in charity. One who recites the Bhagavad-gt every day achieves the eternal abode of the Supreme Lord, which is beyond the jurisdiction of fear. (V6.218)

Amazing, isnt it?! Each of the simple little things rla Prabhupda taught us has the potency to take us Home, to free us from the debilitating bondage of sinful reactions. So why arent we always feeling the benefits? its a question we have to individually and honestly answer. may be there are two obvious possibilities we could explore together without too much embarrassment: Our Attitude Are we grateful for the treasures rla Prabhupda taught us? Or do we treat them cheaply, or see them as a bothersome burden? Are we vigilant in this regard? If not, why not?

Offenses

Okay, so lets move on and explore the gratitude attitude and what we can gain from it.............. 256

GRATiTudE An EmPOWERinG ATTiTudE

It doesnt matter how much we have or know, if we dont have an attitude of gratitude, we will never be satisfied. The mind will always be disturbed, well become victims of circumstantial vision and mindset, and internal connection with the Holy Name will remain a dream. And without that connection, what is our fate? Govindadeva makes it painfully clear in Bhagavad-gt: One who is not connected with the Supreme (in Ka consciousness) can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace? (Bg 2.66)

In discussing Kas glorious qualities rmad-Bhgavatam explains that knowledge has five characteristics _ and one of them is gratitude. (B1.16.26-30p) Why is that? If we are not grateful for the mercy we are receiving, will we be blessed with more? The answer is very obvious, isnt it?! Thats why rla Prabhupda tells us that Only fools are ungrateful to their benefactors. And what happens if we are ungrateful and the flow of mercy stops? Ka dsa Kaviraja states it very simply _ our devotional creeper will gradually wither and die. (CC di 12.69) Hmm, something else to think about seriously. In this age of faithlessness and egocentred independence we need to consciously remind ourselves of our good fortune, and consciously appreciate and treasure the precious cintmai gems rla Prabhupda has given us. If we sincerely do this, well definitely experience what an empowering and enlivening attitude gratitude is, and how natural this emotion is for us the soul. 257

OFFEnSivE mEnTALiTy OuR nO. 1 EnEmy

Ingratitude also acts as a primary breeding ground for offenses and offensive mentality. And that mentality is the No. 1 enemy of the soul. Lets explore this a little...... When we first come to Ka consciousness, everything seems so blissful and easy. We feel sheltered _ there is a sense of relief from our material distress and a sense of auspiciousness. We are in ignorance, but we are not offenders. If we have the good fortune of good association and systematic and sensitive training at this time, we will use the breathing space our new found shelter offers us to become serious about self purification and Ka conscious development. If we are not so fortunate, our new found shelter will engender in us a sense of self-importance and superiority. We will become overly concerned with externals and begin to criticize devotees and the devotional process. Such faultfinding and criticism may become so embedded in our nature that well be convinced that such tendencies are healthy and essential for our wellbeing as mature, intelligent and well-balanced devotees. Is this our personal reality? Lets take a simple and individual one minute reality check on it.......... How much of our katha centres around faultfinding and criticizing devotees? Are we concerned with the latest news of challenges devotees are facing, their fall-downs and limitations? If you can honestly say that your thoughts and words, are free from these tendencies, I blissfully and eagerly place your lotus feet on my head. But for the rest of us, it may well be time to move on to Beware of the Mad Elephant. However, before we do that lets take a glimpse of some very simple but powerful Change of Heart prompters:

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 Try to see the good in devotees. No one is all bad. If we sincerely and consciously try to appreciate the value of other devotees, we will naturally tend to find fault and criticize less. No one is eternally fallen. Try to remember that many of our Vaiava saints had a past (Bilvamagala hkura, Mgari), and every sinner has a potential future (Jaga and Madh, jamila). If we see things with this broader vision, we will be far less judgemental in our thoughts and dealings, and far more understanding and kind. Try to see Kas hand in everything. He is the ultimate doer behind all action, and He envies no one. Look beyond circumstance, and pray to understand and realize the message Ka is trying to give us. Consciously practice giving up all negative attitudes and values. The path of Ka consciousness is an optimistic and blissful one. Just live it as it is, and be joyful. Accept that material perfection has nothing to do with achieving Ka and Ka prema. We all make mistakes, but its how Ka consciously we deal with them that counts.

The most powerful agent of advancement and transformation is something far more basic and simple than any technique : its a change of heart.

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BEWARE OF THE mAd ELEPHAnT!

* * * * * * * * * * Always Give Great Care and Respect to r Nitynanda Prabhu Be Aware of Gauracandras Inconceivable Potency and Mercy Beware Materialistic Vision and Mentality The Authorized Process is Worshipable The Soul Destroying Nature of Faultfinding and Criticizing Devotees Vaiava-apardha _ Death Knell for the Soul rla Haridsa hkura : The Personification of Offenselessness I Am an Offender : What Should I Do? The Benefits of Not Blaspheming Devotees The Safest Way to Prevent Offenses

Excerpts from the r Caitanya Bhgavata of rla Vndvana Dsa hkura

If one living entity feels hatred or envy towards another, this is ultimately a reflection of his relationship with the Supreme Lord.

CB, di 16
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Always Give Great Care and Respect to r nitynanda Prabhu

Lord Nitynanda introduces Himself saying, I am Lord Caitanyas servant! He is always in this mood of a servitor. Only by His mercy, does one develop love for Lord Caitanya. All detriments in spiritual life are overcome by worshiping Lord Nitynanda. Nitynanda knows no other designation than being Caitanyas servant and only through serving Nitynanda is one eligible to become a devotee of r Caitanya. As only by Lord Nitynandas grace can one know Lord Caitanya in truth, similarly to comprehend the truth about devotional service one must receive the blessings of Lord Nitynanda. (Madhya 10)

The Lord then turned to the assembled devotees, instructing everyone, Always give great care and respect to r Nitynanda Prbhu. His position is much more elevated than Mine. This is not spoken in an exaggerated manner - it is the simple truth. If anyone commits an offense at His lotus feet, but has not offended Me directly, still he is refused entry into the more confidential devotional service of the Lord. An offender against Nitynanda may be situated in devotional service and hence be considered by some as a devotee, but I reject him. (Antya 2)

O brhmaa, if any one criticizes r Nitynandas activities, he will have to suffer for this mistake with severe reactions, life after life. (Antya 6)

If anyone should criticize r Nitynanda _ even though such a faultfinder may be directly serving the Supreme Lord _ undoubtedly that faultfinder will lose all his devotion. (Antya 6)

Even though one is a professor of the rmad-Bhgavatam and teaching many others, one will be misled in spiritual understanding if one disrespects r Nitynanda, who is the ultimate shelter for the entire creation. (Madhya 21) 262

Only by r Nitynandas mercy, can one recognize a true Vaiava and understand his transcendental position. Without Nitynandas sweet grace, there is no way one may be delivered from the punishment of Vaiava-apardha. By His mercy alone one may develop the mood of loving devotion to the Supreme Lord. (Madhya 22)

One who follows r Nitynanda without being critical of Him becomes steadfast in his spiritual practices and will certainly attain the lotus feet of Lord Caitanya. (di 9)

Be Aware of Gauracandras inconceivable Potency and mercy

Pure devotion is possessed by someone who has no doubt that Gauracandra is the Supreme Personality of Godhead. Those who doubt Gauracandras supreme position are faithless. Their devotion is impure and will ultimately lead them to degradation. (Madhya 17)

Agnostics who criticize the Lord and His devotees will never become eligible to receive the Lords mercy. (Madhya 19)

r Caitanya Mahprabhu said: I will not bestow the gift of loving devotional service to the Supreme Lord to those wretched and fallen people who, being intoxicated with material knowledge, wealth, family and austerity, are naturally offensive to My pure devotees. Otherwise, I shall bestow that supreme gift of Ka-prema, which is most desirable even by Lord Brahm, to everyone without discrimination. (Madhya 5)

A person, even though in the renounced order of sannysa, will enter into a countless cycle of births in total ignorance, if he is offensive to Lord Caitanya. However, if even a bird sings the name of Lord Caitanya, even without proper spiritual knowledge, it will surely enter the Lords eternal abode. (Madhya 10)

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Beware of materialistic vision and mentality

The person who faithfully worships the Deities, but has no love and respect for the devotees, also does not possess any compassion for the ignorant and fallen conditioned souls. He accepts one incarnation of the Supreme Lord and worships Him, while he rejects another. He treats r Ka differently from r Rmacandra, seeing a difference between Them. He does not show any respect or devotion for Balarma or iva. Such persons are described in the scriptures as the lowest and weakest of devotees. (Madhya 5)

All the Vaiava associates of Lord Caitanya are eternally liberated and enlightened souls. What is sometimes wrongly understood to be disturbing arguments or abusive language used between them is actually one of the ways they express their deep love for each other and is part of their pastimes. An ordinary person is therefore discouraged from taking sides in such a mock fight, for if he criticizes any one of the parties, he then places himself in a most precarious position. (di 9)

The Vaiava devotees of the Lord are eternally pure and realized souls. Sometimes there are differences of opinion amongst them, which might appear like arguments. However, in fact, there is an amazing relationship between such devotees. Foolish rascals, who do not understand this exchange, praise one Vaiava and denounce the other. Such a mentality will lead to destruction of faith and knowledge. Such foolish persons do not know what is most beneficial for them. (Madhya 5)

If one sees two Vaiavas quarrelling, one should never think that something is amiss, or that there is enmity and malice between them. Such quarrelling is in fact pleasing to the Lord and is transcendental. The Supreme Lord Himself induces these fights due to His frolicsome nature. Nevertheless, if anyone foolishly sides with one Vaiava against another, then he is doomed due to offending a Vaiava. The Vaiavas are the extensions of the limbs of the Lord, so how may one benefit by serving Him with one hand and inflicting pain upon Him with the other? (Antya 4) 264

r Caitanya Mahprabhu said : The rmad-Bhgavatam is the literary incarnation of r Ka and the ultimate goal of the rmad-Bhgavatam is devotional service to the Supreme Lord. The Vedic scriptures have declared that the Bhgavatam unequivocally establishes the sublime importance of attaining a loving relationship with the Supreme. Whosoever makes any distinction between Me, My pure devotees, and the rmad-Bhgavatam is forever lost. (Madhya 21)

The pure devotees of Ka are all invested with His spiritual potency, However, if one amongst them commits any offenses Ka may mercifully punish him to rectify him. (Madhya 17)

After sometime, rla Haridsa calmed himself and spoke to the brhmaas who sat around him, My dear brhmaa friends, do not feel sad because of what happened to me. This punishment was certainly due me. I stood in the court and listened to the Moslems blaspheme my Lord, for this the Lord has punished me suitably. I am actually very happy because my punishment should have been more severe. The Lord has let me off very lightly. One goes to hell if he hears blasphemy of the Supreme Personality of Godhead. My sinful ears were filled with such blasphemy and the Lord has given me the proper punishment, so that I may never commit this offence again. (di 16) if one living entity feels hatred or envy towards another, this is ultimately a reflection of his relationship with the Supreme Lord. The Lord never tolerates one living entitys transgressions against another. Such a wrongdoer is surely punished. (di 16)

Everyone, from the highest to the lowest of the living entities, is a manifestation of r Kas energy. Hence, Ka cannot tolerate violence or offenses perpetrated against anyone. However, if anyone offenselessly chants Kas name, Ka will certainly very soon liberate him from material bondage. (Madhya 20)

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The Authorized Process is Worshipable

r Caitanya declared: One who claims that there is some process higher than devotional service, factually strikes Me with an iron rod. He commits a serious offense to the path of devotional service, and so I will not see his face. I do not show any mercy to such non-devotees and even if they see Me, they are deprived of the transcendental result, eternal happiness. Ones devotion is drained if one is offensive to the authorized process of devotional service and in the absence of devotion, seeing Me is fruitless. (Madhya 10)

The Soul destroying nature of Faultfinding, and Criticizing devotees

r Gaurasundara has advented specifically to deliver all the fallen souls, with the exception of those who find fault with Vaiava devotees of the Lord. Just to prove this point, Lord Caitanya ate and rested in a drunkards home, but avoided the company of so-called learned Vedic sannyss. One must be always careful to avoid the Lords wrath and those who flout the Lord will suffer eternal punishment at the hands of Yamarja, the God of Death. (Madhya 19)

The Vedas clearly describe that if one hears criticism of a Vaiava devotee of the Lord, he loses all his accumulated piety and is cast into abominable conditions of life, birth after birth. (Madhya 20)

Any person who sides with one vaiava against another vaiava and thus criticizes him is destined to be destroyed. (Madhya 13)

Devotees who are narrow minded and bigoted start fighting over petty matters. This is a serious Devation from the path of spiritual realization and so a truly knowledgeable devotee will refrain from taking sides in such disputes. (Madhya 17) 266

The instructions of the Padma Pura are cited herein. When followed strictly, they will help one develop ka-prema: To criticize and find faults in pure devotees of the Lord is the most grievous offense against the Holy Name. O Holy Name! How can You bear criticism against Your pure devotees through whom Your glories are being propagated? You can never tolerate criticism against those who have dedicated their lives to propagating the Holy Name of the Lord. Such offenders are annihilated. (Madhya 13)

If anyone disrespects Lord iva, not following the example of r Caitanya, then he cannot be considered a Vaiava, and all his spiritual advancement is nullified. (Antya 2)

If a very elevated soul acts in a manner that appears offensive and he is ridiculed, or even just criticized, then the critic is surely doomed. (Antya 6)

Generally, the sometimes extreme and even apparently harsh activities of exalted and self-realized Vaiavas are not understood by the common man, but if out of ignorance or envy they criticize these elevated Vaiavas such offenders pave their way of hell. (Antya 9)

Anyone who offends a Vaiava and criticizes him has to suffer terrible consequences, life after life. A persons piety, education, and austerity are all rendered worthless by criticism of a Vaiava. And should the offender attempt to worship r Ka, this will also be useless, for the Lord will certainly refuse to accept such offerings. (Antya 4)

To make everyone understand that He was accepting the sinful actions of Jagi and Mdhi, Lord Caitanyas body became blackish in complexion. The Lord inquired, Why do you all look at Me in this manner? How do I look? Advaita crya replied, You look like Lord Ka. 267

Lord Caitanya began to laugh at Advaita cryas words and all the Vaiavas became ecstatic and expressed their joy with jubilant sounds. Lord Caitanya then said, Begin krtana, and this black shroud of sin will lift from My body and enter the bodies of those who criticize the devotees of the Lord. (Madhya 13)

Lord Caitanya will deliver everyone with the exception of those who are critical of the Vaiavas and those who act against the teachings of the Veda. (Madhya 13)

One never advances in spiritual life by finding faults in other vaiavas. in fact, only sinful reactions are increased, so certainly give up all your faultfinding.

(Madhya 13)

The Lord has clearly described the horrific results of offending a Vaiava. In spite of hearing this, if a person is still so foolish as to indulge in criticism and blasphemy of the Vaiavas, then r Caitanya will personally mete out the due punishment. (Antya 4)

The scriptures instruct that spiritual goals are unattainable through criticism of others; the dharma expounded by Bhgavatam is to respect everyone.

(Madhya 10)

Raising both His arms, Gauracandra declares to the world, Give up the offensive attitude of criticizing vaiavas and chant Lord Kas Holy name. Anyone who practices this will surely be delivered by me. (Madhya 19)

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Vaiava - Apardha Death Knell for the Soul

r Caitanya Mahprabhu said to Gaddhara Paita, Be very careful that you do not commit any offenses to your guru, the one who instructed you in the iamantra. As long as your mantra guru is present, you cannot go elsewhere, not even come to Me. This would jeopardize the spiritual life of both you and Me. (Antya 10)

If the disciple commits vaiava-apardha, even the spiritual master cannot protect his disciple against the wrath of the Lord. Furthermore, even the guru is hard pressed to protect himself from the reactions of vaiava-apardha committed by his disciples. If the guru is in a very elevated stage of devotion, then he can protect himself alone and not his disciple, but if he is not so elevated, then along with the disciple, he sinks down into hell. (Madhya 22)

Even if a personality of the stature of Lord iva commits an offense against a devotee of the Lord then, according to rmad-Bhgavatam 5.10.25 he soon meets his end: Although I have committed an offense by insulting You, I know that there is no loss or gain for you due to my insult. You are fixed in your determination, but I have committed an offenses. On account of this, even though I may be as strong as Lord iva, I shall be vanquished without delay due to my offense at the lotus feet of a Vaiava. ( Madhya 13)

Association where Vaiavas are offended may consist of highly pious persons. However, all their good fortune will be diminished by their vaiava-apardha. If even an assembly of renunciates and sannyss offends Vaiavas, such an assembly is more irreligious than a group of drunkards. For the drunkards there is still a chance for salvation, but for those who are critical of Vaiavas there is no hope of liberation. (Madhya 13)

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Lord Ka said : The consequences of ridiculing a devotee of the Lord are very severe. Even perfected yogis suffer heavily if they disrespect a Vaiava, what to mention about lesser humans. An offender of Vaiavas has to pay a heavy price, life after life. I am delving into this subject for your benefit so that you may learn from this and never insult a Vaiava. If a person worships Me and chants My name, but offends a Vaiava, he has to suffer severe setbacks in his devotional life. But for those who love and respect My devotees, I make Myself easily available to them. (Antya 6)

Lord Caitanya spoke out in a voice that resembled a thunderclap. Now listen to Me attentively, I say truly that those who worship Me directly, but neglect My servants and devotees are the most despicable wretches. They are cutting My body into pieces. Their worship is like burning cinders on My body. He who criticizes and offends My devotee will be vanquished by My name. In this way, I show my compassion for him. Every living entity is My servant and I cannot tolerate violence to any of them. I destroy anyone who tries to hurt My servants. (Madhya 19)

To criticize a Vaiava devotee is a thousand times more sinful than offending an ordinary living entity. (Madhya 5)

The scriptures are strong in condemning offences against the Vaiavas. An erudite scholar is not saved by his spiritual readings. Even a person engaged in chanting Lord Kas Holy Name is not spared punishment, if he offends a Vaiava. (Madhya 13)

If a person is well versed in all the four Vedas, but still maintains an offensive attitude towards the Vaiavas, he is eternally doomed to the worst kind of hell. (Madhya 20)

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Only the most wretched sinner will judge a Vaiava by caste, race or nationality, and for so doing, he suffers the pangs of repeated birth in the lower species of life.

(Madhya 10)

According to the scriptures, even the most powerful person is destroyed by vaiavaapardha. Thereby, if one disregards the instructions of the scriptures and commits vaiava - apardha, he has to suffer the hellish life of a sinner, life after life. (Madhya 22)

The dacoit suffers but one lifetime of hell, whereas the Vaiava offender goes through endless miseries. Thus, the dacoit is far better than one who is offensive toVaiavas and thereby offends r Viu Himself. (Madhya 20)

A proud ignoramus who mocks the devotees of the merciful Lord, considering them fools or people suffering in paucity, surely goes to the hellish region known as Kumbhpka. That is the inevitable punishment for his transgressions. (Madhya 9)

One who disrespects a devotee who is fully surrendered to the lotus feet of the Supreme Lord, r Viu, commits a great offense at the very lotus feet of Lord Viu Himself. (Madhya 5)

The Supreme Lord has advented as r Caitanya to deliver all living entities with the exception of those atheistic, sinful reprobates who offend Vaiavas and commit sins on the strength of the Holy Name. Those who are inimical towards the Vaiavas will be deprived of the Lords mercy. Lord Caitanyas name is so potent that even the demons have a change of heart by chanting His name and glories. Yet, the Devlish reprobates do not accept this mercy, nor do they have faith in the power of His name. (Antya 2)

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rla Haridsa hkura : Personification of Offenselessless

rla Haridsa passed his time relishing the nectar of the Holy Name and giving his enlightening association to the brhmaas. Those Muslims, who had tortured Dsa hkura, and their families as well, were all eventually destroyed. Haridsa left the village and moved into a cave on the banks of the River Gag, where he maintained himself on the sweetness of the Holy Name and the memory of the pastimes of the Supreme Lord. Haridsa is affectionate and compassionate towards all living entities, and he descends as the eternal servant of the Supreme Lord in each of the Lords incarnations, He is free from any fault or offense towards the Supreme Lord or His devotees. Even in his dreams, he never commits an offense. A moments association with Haridsa can purify any living entity and assure him the eternal shelter of Lord Kas lotus feet. Even Lord Brahm and Lord iva constantly desire his association. The demigods desire the touch of the pure and transcendental form of rla Haridsa hkura, and Gagmt also prays that her water will be sanctified by his presence. However, one need not touch rla Haridsa hkura. Simply by seeing him, one is automatically freed from the eternal cycle of birth and death. Furthermore, one who sees a devotee who has taken shelter at his lotus feet is also granted freedom from material bondage. Indeed, from the moment a person speaks the name of rla Haridsa hkura, his ascension to the supreme abode of Lord Ka is guaranteed. (di 16)

i am an offender : What should i do?

O my Lord, I have committed a grievous offense by criticizing a Vaiava. kindly tell me how I may mitigate my sins. r Caitanya smiled benignly upon hearing the straightforward and honest confession of the brhmaa. He said, Please listen, O brhmaa, if one who has taken poison is administered nectar, the drink of immortality, then gradually the effects of the poison weaken and the body becomes immortal. So now I will reply to your question and tell you how this nectar works. All the criticisms you made, although unwittingly, 272

are equivalent to having drunk poison. So now you must drink the nectar of the name and pastimes of r Ka with that very same mouth. From now on, use the same tongue that offended Vaiavas to glorify them. Above all other activities, constantly glorify the Vaiavas through songs, poems or in any other way. The ambrosia of Kas pastimes is transcendentally blissful and can easily dissolve all the poisonous effects of the criticism of the Vaiavas. I am telling you truly: Glorification of the Vaiavas and the pastimes of r Ka is the method of purification for one who has criticized a Vaiava unknowingly. If one gives up malpractices and offensive behavior and constantly glorifies the Supreme Lord and His unalloyed devotees, then one can destroy all sins. Otherwise, millions of pious activities and penances cannot counteract the offenses committed against a Vaiava. Therefore, go now and practice glorifying the devotees of the Lord and you will surely become freed from all sins. The devotees became very happy when they heard these wonderful instructions and they responded by chanting. Hari! Hari! The Lord had nicely explained the method of exoneration from the offense of Vaiava blasphemy. One who disregards these instructions of r Caitanya and criticises a saintly person must drown in the ocean of grief and those who accept these instructions of r Caitanya as Vedic truth can smilingly cross over the ocean of nescience. (Antya 3) In r Caitanya Bhgavata, r Caitanya Mahprabhu is advising us how to deal with Vaiava-apardha that is committed unwittingly or even unknowingly. What He says is also valuable for dealing with Vaiava-apardha that is committed consciously, but then further steps are also essential: 1. 2. 3. 4. Immediately repent and pray for forgiveness and protection from future implication in Vaiava-apardha. Approach the offended devotee as soon as possible and sincerely and seriously beg for forgiveness and offer genuine, heartfelt obeisances. Offer the offended Vaiava service or assistance in some practical and useful way. Make sure you do it. Avoid asat-saga. Association with non-devotees will decrease our faith in the bhakti process, scriptures and devotees. Our discrimination and value structure will be influenced and the result, sooner or later, will be that we develop a critical, fault-finding mentality. _The Editor

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The Benefits of not Blaspheming devotees

Those intelligent souls who avoid blasphemy of the saintly Vaiavas attain Lord Ka, and pure love and devotion for the lotus feet of the Supreme Lord. (Madhya 9)

Blasphemy of the Vaiavas only brings the greatest sin. Those pious souls who do not blaspheme the Vaiavas and engage in the pure devotional service of the Lord certainly become very, very fortunate. Therefore, the true devotees of the Lord never offend anyone. (Madhya 9)

If just once one calls out, Ka! without offense then certainly Kas sacred name easily delivers one. This is the Absolute Truth. This is the Absolute Truth. This the Absolute Truth. (Madhya 9)

One who is not offensive and critical of others and who always chants Kas Holy Name will soon be able to captivate with his love the uncontrollable and invisible Lord Caitanya. (Madhya 10)

The Safest Way to Prevent Offenses

The safest way to behave and prevent offenses is to be humble towards everyone and respectful to all. Take full shelter of the lotus feet of r Ka and be mindful of the words spoken by saintly souls and elevated preceptors. This will attract the grace of r Ka in the form of good intelligence, which will always protect one from all harm, and remove all obstacles on the spiritual path. (Antya 9)

I offer my obeisances at the lotus feet of all the Vaiavas so that I may be cleansed of all sins and offenses. (Madhya 6)

Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare
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BEWARE OF THE mAd ELEPHAnT And HiS FAmiLy And FRiEndS!

* * * * * *
Irreligion Vaiava Apardha Nma Apardha Dhma Apardha Sev Apardha Prkta-sahajiy Mentality

The disease of the modern civilized man is his disbelief of everything in the revealed scriptures. _CC di 5.14p
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BEWARE OF iRRELiGiOn
it Breeds Self and Societal destruction !
It makes sense, doesnt it ? And how it actually happens is explained very graphically in rmad-Bhgavatam : Another son of Lord Brahm was Irreligion, whose wifes name was Falsity. From their combination were born two demons named Dambha or Bluffing, and My, or Cheating. These two demons were taken by a demon named Nirti, who had no children. (2) Maitreya told Vidura: O great soul, from Dambha and My were born Greed and Nikti, or Cunning. From their combination came children named Krodha (Anger) and His (Envy), and from their combination were born Kali and his sister Durukti (Harsh Speech). (3) O greatest of all good men, by the combination of Kali and Harsh Speech were born children named Mtyu (Death) and Bhti (Fear). From the combination of Mtyu and Bhti came children named Ytan (Excessive Pain) and Niraya (Hell) (4) My dear Vidura, I have summarily explained the causes of devastation. One who hears this description three times attains piety and washes the sinful contamination from his soul. (5) B 4.8.2-5 PuRPORT The creation takes place on the basis of goodness, but devastation takes place because of irreligion. That is the way of material creation and devastation. Here it is stated the cause of devastation in Adharma, or Irreligion. The descendants of irreligion and Falsity, born one after another, are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, death, Fear, Severe Pain and Hell. All these descendants are described as signs of devastation. If a person is pious and hears about these causes of devastation, he will feel hatred for all these, and that will cause his advancement in a life of piety. Piety refers to the process of cleansing the heart. As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins. Here also the same process is recommended. Malam means contamination. We should learn to despise all the cause of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in the life of piety. The possibility of our attaining Ka consciousness will be easier and we shall not subject to repeated devastation. The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering. (op.cit.,5p) Lets get a clearer understanding of what all this means for us by looking at it as a chart. 276

BEWARE OF iRRELiGiOn
it Breeds Self and Societal destruction
Lord Brahm

dharma /Irreligion

M / Falsity

Dambha / Bluffing

My / Cheating

(These two demons were taken by Nirti, who is the subordinate god of death, (B 10.89.43-44). Nirti also indicates the rectrum through which conditioned souls leave the body (B 4.29.14), death itself (B 1.19.4), inauspiciousness and degradation in general) Lobha /Greed

Nikti / Cunning

Krodha / Anger

+ + + +

His / Envy

Kali / Quarrel Durukti / Harsh Speech

Mtyu / Death Bhti / Fear

Ytan / Excessive Pain Niraya / Hell The cause of devastation is dharma, or Irreligion. The descendants of Irreligion and Falsity born one after another are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, Death, Fear, Severe Pain, and Hell. All these descendants are described as signs of devastation. (B 4.8.5p) 277

This very clear discrimination guide not only provides us with a very simple but accurate way to quickly assess how things are progressing in our personal lives and socially. It can also help us in our day-to-day decision-making and protect us from circumstances that will challenge our spiritual values and goals. If we encounter people or places where quarrel and harsh speech are prominent, we can rightly (strically!) understand that means anger, envy, greed, cunning, bluffing, cheating , falsity and irreligion are also present. Obviously we are not going to unnecessarily associate with such people or stay in such places! A quick look at the symtoms of Kali-yuga* in light of this information is also a real wake-up call. We are living in a world steamrolling its way to devastation. And the root of the problem is not economic, environmental, or political its irreligion! Something to seriously think about, isnt it?!

* B 12.2.1-16, B 12.3.27-43

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age : Simply by chanting the Hare Ka mah-mantra, one can become free from material bondage and be prompted to the transcendental kingdom B 12.3.51

In this age of Kali, there is no religious principle other than the chanting of the Holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures. CC di 7.74

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BEWARE OF vAiAvA APARdHA

it Will destroy Everything dear To you !
Of all sinful activities an offense to a pure devotee, or Vaiava, is the most severe. An offense at the lotus feet of a Vaiava is so disastrous that r Caitanya Mahprabhu has compared it to a mad elephant that enters a garden and causes great havoc by uprooting many plants and trees. If one is an offender at the lotus feet of a brhmaa or Vaiava, his offenses uproot all his auspicious activities. One should therefore very carefully guard against committing vaiava- apardha, or offenses at the lotus feet of a Vaiava.... A devotee does not create enmity with anyone, but if someone becomes his enemy, that person will be vanquished by the Supreme Personality of Godhead, despite whatever benedictions he may have received from other sources.... Ones longevity, opulence, beauty, education and whatever else one may possess as a result of pious activities cannot protect one if one commits an offense at the lotus feet of a Vaiava. B 7.4.28p

There are Six vaiava Apardhas

The Skanda Pura tells us that there are six Vaiava apardhas. hanti nindati vai dvehi, vaiavn nbhi-nandati krudhyate yti no hra, darane patanni a 1. 2. 3. 4. 5. 6. To kill a vaiava. To blaspheme a vaiava. To be envious of a vaiava. To fail to offer obeisances upon seeing a vaiava. To become angry with a vaiava. To not become joyful upon seeing a vaiava.

Those foolish men who blaspheme Vaiavas in these six ways go to the worst kind of hell along with generations of their ancestors. rla Bhaktivinoda hkura adds that it is also an offense to criticize a devotee. because of his social background, bodily designation, because of his past sins or faults, because of his accidental fall down or sin, because of his lingering bad habits.

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He declares that if we criticize a Vaiava in this way we are no better than an atheist and we are simply immersing ourselves in offenses to the Holy Name and earning Kas anger. HnC 4.41-42, 58-59 From such statements, it becomes evident that Vaiavas are very special people and our association with them should be favorable. This raises an important question :-

Why is vaiava Association So important?

The root cause of devotional service to Lord Ka is association with advanced devotees. Even when ones dormant love for Ka awakens, association with devotees is still most essential. CC madhya 22.83 By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing of them one immediately associates with the Lord. For a person who constantly and very eagerly hears narrations of the Lords powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibration, enters within his heart and cleanses it of all contamination. On the other hand, although bathing in the Ganges diminishes bodily contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life? B 5.18.11 The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion. CC madhya 22.86 O great learned devotee, although there are many faults in this material world, there is one good opportunitythe association with devotees. Such association brings about great happiness. Due to this good quality, our strong desire to achieve liberation by merging into the Brahman effulgence has become weakened. CC madhya 24.125

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O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead, the highest goal of the topmost devotees, and the Lord of the universe. CC madhya 22.84 O devotees! O you who are free from all sins! Let me inquire from you about that which is supremely auspicious for all living entities. Association with a pure devotee for even half a moment in this material world is the greatest treasure for human society. CC madhya 22.85 Unless human society accepts the dust of the lotus feet of great mahtms devotees who have nothing to do with material possessionsmankind cannot turn its attention to the lotus feet of Ka. Those lotus feet vanquish all the unwanted, miserable conditions of material life. CC madhya 22.53 The verdict of all revealed scriptures is that by even a moments association with a pure devotee, one can attain all success. The value of a moments association with a devotee of the Lord cannot be compared even to the attainment of the heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which is for those who are meant for death. CC madhya 22.54-55 By associating with a devotee, one awakens his faith in devotional service to Ka. Because of devotional service, ones dormant love for Ka awakens, and thus ones material, conditioned existence comes to an end. Somehow or other, if one is attracted to talks about Me and has faith in the instructions I have set forth in the Bhagavad-gt, and if one is neither falsely detached from material things nor very much attracted to material existence, his dormant love for Me will be awakened by devotional service. Unless one is favored by a pure devotee, one cannot attain the platform of devotional service. To say nothing of ka-bhakti, one cannot even be relieved from the bondage of material existence. CC madhya 22.49-51

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What is the Cause of vaiava Apardha ?

When r Caitanya Mahprabhu was instructing Santana Gosvm, He explained that the first business of a Vaiava is to give up non-devotee association.

A Vaiava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaiavas should also avoid the company of those who are not devotees of Lord Ka. CC madhya 22.87 He also kindly explains the reason we should give up such association. By association with worldly people, one becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all opportunities. One should not at any time associate with a coarse fool who is bereft of the knowledge of selfrealization and who is no more than a toy animal in the hands of a woman. The illusion and bondage that accrue to a man from attachment to any other object are not as complete as that resulting from association with a woman or with men too much attached to women. CC madhya 22.88-90 rla Bhaktivinoda hkura further explains that if a devotee engages in non devotee association then gradually his material attachments will increase. And the more this attachment increases, the more his firm faith in the Supreme Goal will diminish.

Why is that ?

If one associates with non devotees, very quickly his intelligence will be polluted and his heart will be overcome by their propensities. If anyone desires to attain pure devotional service, he should carefully give up the association of non devotees. Saga-tyga, r Bhaktyloka This raises another very important question.

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Who is A non-devotee?
rla Bhaktivinoda hakura tells us that those who are not subordinate to r Ka are called non-devotees. He continues on with a very thorough and wholistic explanation of what it means to give up the association of non-devotees. He even tells us that because of our prejudices and material attachments we can be classified as non devotees! Lets present what he says in chart form to make things very clear.

(non-devotee association)

asat - saga

association

attachment

For Assets
1. jnis (opposite sex) (mundane scholars) 2. karms (Fruitive workers) 3. yogs For Prejudices 4. demigod worshipers 5. dry logicians 6. atheists Ancient modern 7. sense enjoyers. (previous lives(this life) our nature)

non-devotees

Women , womanizers

(Subtle and gross)

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Ancient Prejudices
The conditioned soul has been performing fruitive activities (karma) and endeavoring for knowledge (jna) since time immemorial, and the prejudices that have developed in his subtle body as a result are called ancient prejudices. These prejudices are known as ones nature.

modern Prejudices
From ancient prejudices one develops further association in a particular way with karma and jna. The prejudices or attachments for good or bad attained in this life due to such association are called modern prejudices. All conditioned souls are under the control of these two kinds of prejudices. Until attachment to such prejudices is eradicated, the ten offenses to the Holy Name cannot be cleared from our hearts. Sdhu- sagha is the answer.

Attachment for material Assets

People in general have spontaneous attachment for house, household paraphernalia, clothes, wealth, wife and children, health, food, animals etc. Such attachments are averse to focused and serious spiritual practice. Such strong attachment can best be cleared through Sdhu- sagha and observance of Ekda, appearance days of the Lord, Krttika-vrata etc. Bhakivinoda hkura concludes by saying that the best way to give up all asatsaga is to always associate with Vaiava sadhus with affection and respect. This is very essential.

Please Beware of vaiava Apardha

The above analysis is undoubtedly valuable and very interesting. but for those of us who have family and business or work responsibilities, it may also create in us a sense of anxiety. We are associating with non-devotees on a daily basis. Does this mean we have no spiritual future? Bhaktivinoda hkura is very sensitive to such anxieties and has addressed the issue very wonderfully in the following brief essay.

What is Association and Giving up Association?

Many people have doubts about this. Doubts may be there because if just by coming close to a materialist or material object is considered associating with them, then there is no way to give up this association. As long as the material body is there, how can one give up the proximity of these things? How can a ghastha Vaiava give up his family members? Even if one is a renunciate, he cannot give up the association of deceitful persons. One will have to come across materialists in ones life, whether one is a ghastha or a renunciate. Therefore the limit for giving up the association of materialists is prescribed in r Upademta as follows: 284

dadti pratighati guhyam khyti pcchati bhukte bhojayate caiva a-vidha prti-lakaam Offering gifts in charity, accepting charitable gifts, revealing ones mind in confidence, inquiring confidentially, accepting prasda and offering prasda are the six symptoms of love shared by one devotee and another. O sdhakas! One must accept proximity with both bad and good people as one passes his life. This equally applies to house holders and renunciates. Proximity must be there, nevertheless one should not engage in bad association. Giving in charity, accepting charity, revealing ones mind, hearing ones mind, accepting foods, and giving foods if done with love, these are called saga or association. Giving some foodstuffs to a hungry person and accepting some charity from a pious man is done out of duty, not out of love. Even if they are materialists, this type of engagement is not considered association. But if they are pure devotees, then such activities are performed out of love. When acts are performed out of love, then it is association. Therefore giving charity to pure Vaiavas and accepting items or wealth from them becomes sat-saga, Giving charity to a materialist or accepting charity from one, if done out of love, becomes asat-saga. When a materialist approaches you, whatever is required to be done should be done only out of duty. One should not speak confidentially with a materialist. Generally there is some love involved in confidential speaking, therefore it is association. While meeting a materialistic friend, one should speak only what is extremely necessary. At that time it is better not to exhibit heartfelt love. But if that friend is a proper Vaiava, then one should accept his association by speaking to him with love. This type of behavior with relatives and friends creates no hostility. There is no association in ordinary talk. One should behave with ordinary people as one externally behaves with a stranger while buying something in the market. The same dealings with a pure devotee of the Lord should be done out of love. If one is obliged to feed hungry people, needy people, and teachers, he should do so as a host dutifully cares for his guest, there is no need to exhibit love. Care for them, but not out of love. One should feed pure Vaiavas with love, and when required accept the remnants given by them with love. If one can behave in this way while giving in charity, accepting charity, speaking confidentially, hearing confidentially and accepting food with ones wife, children, servants, maid servants, strangers, and whoever else one meets, there is no unholy association, only good association. There is no hope of achieving devotion to Ka until one gives up unholy association in this way. r Bhaktyloka And there is no hope of giving up unholy association until we develop genuine love and respect for the vaiavas and their association. So please beware of vaiava apardha!

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When Chanting Were dealing with Ka in His most merciful Form!

BEWARE OF nmA APARdHA

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BEWARE OF nmA APARdHA

youre dealing with Ka in His most merciful Form! If we contemplate the ten offenses to the Holy Name it is not difficult to answer this question. Committing these offenses estranges us from those who can best assist us in fulfilling our desire to attain love for Ka guru, sadhu, stra and the Holy Name Himself. Committing these offenses also cultivates in us a mindset that is highly unfavorable for making genuine advancement. We dont develop faith in the Holy Name and His potencies, nor in those who can best help us do so. The word apardha is composed of two syllables: apa against, to give up, without. rdha to please, success, a flow of affection. In essence the word apardha means we carelessly and callously think and act in a way that is highly displeasing and causes pain to ri Ka, who is non-different from His Holy Name. He is not impressed by our dealings with Him in His most merciful form, His Nmarpa. That is why Bhaktivinoda hkura warns us that offenses against the Holy Name (nma apardha) are the most frightening of all kinds of sins and offenses. All other kinds of sins and offenses go away naturally and automatically as one utters Harinma, but nma-apardha does not go away so easily. (Jaiva Dharma, Ch. 24) If we chant without vigilance, it may well take us many, many births to overcome these offenses to the Holy Name. Why is that? If we offend someone, is he keen for our association? Is he favorably disposed and happy to see us when we approach him? The answer is obvious, isnt it?! If we chant with offenses, we dont receive any reciprocation from the Holy Name, and when there is no loving reciprocation in a relationship that relationship is strained, or may break. There is no taste, nor attraction. If we are a seasoned nma-apardh, its highly likely that we dont experience any happiness from: - hearing and chanting - the bhakti process in general - sadhu-saga - our service dealings with ri Gurudeva The world of Ka consciousness will seem mechanical, ritualistic, dry and boring. Such apathy is a clear indication that we are very diseased; we are a seasoned nmaapardh. And the only remedy is to chant, chant, chant the Holy Name. Thats not easy! We need help. And who can best help us? r Caitanya Mahprabhu. Things that are very difficult to do become easy to execute if one somehow or other simply remembers Lord Caitanya mahprabhu. But if one does not remember Him, even easy things become difficult. To this Lord Caitanya mahprabhu i offer my respectful obeisances. CC di 14.1 And so its a good idea to humbly and daily pray to Him to overcome the ten offenses to the Holy Name. Why not give it a try? 288

Why is nma Apardha a Problem?

daa apardha yena hdaye n pae kpa kara mahprabhu maji nma rase O Mahprabhu, please be merciful to me so that the 10 offenses never touch my heart, and I can always remain absorbed in the rasa of the Holy Name. _Harinma Cintmai 13.59 rila Bhaktivinoda hkura

1.

To blaspheme devotees who have dedicated their lives for propagating the Holy Name. 2. To consider the demigods, or their names, equal to or independent of Ka and His name. 3. To disobey the orders of the spiritual master, or to consider him an ordinary person. 4. To blaspheme Vedic literature or literature in pursuance of the Vedic version. 5. To consider the glories of chanting Hare Ka to be imaginary. 6. To give some interpretation of the Holy Name. 7. To commit sinful activity on the strength of the Holy Name. 8. To consider the chanting of Hare Ka an auspicious Vedic activity, i.e. karma-kanda mentality. 9. To instruct a faithless person about the glories of the Holy Name. 10. To not have complete faith in the chanting of the Holy Name, and to maintain material attachments, even after hearing so many instructions on the matter. it is also an offense to chant inattentively, in fact, all other offenses are born of this offense.

The Ten Offenses As We Know Them

The Scriptural Reference for the Ten Offenses

The Ten Offenses Against the Chanting of the Holy name
Padma Pura, Brahma-khaa
satm nind nmna paramam apardha vitanute yata khyti yta katham u sahate tad-vigarahm ivasya r-vior ya iha gua-nmdi sakala dhiy bhinna payet sa khalu harinm-hita-kara (25.15) satm-of great saintly persons; nind-blasphemy; nmna-to the holy name; paramam-the worst; apardham-offense; vitanute-calls forth; is, yata-of it (the 289

holy name); khytim-(they spread) the fame; ytam-(the activity) which has been commited by this; katham u-how at all?; sahate-can it be tolerated; tad-vigarhmsuch blasphemous activity. Blasphemy of the great saintly persons who are engaged in preaching the glories of the Holy name of the Lord is the worst offense at the lotus feet of the Lord and will never be tolerated by the Holy name.(1) ivasya-of iva; r-vio-of r Viu; ya-who; iha-here in this material world; gua-the qualities; nma-the name; di-and so on; sakalam-all together; dhiywith the conception; bhinnam-separate; payet-he may see; sa-he; khalu-indeed; hari-nma-to the holy name; a-hita-kara-acting with offenses. in this material world, the holy name of viu is all auspicious. vius name, form, qualities and pastimes are all transcendental, absolute knowledge. Therefore, if one tries to separate the Absolute Personality of Godhead from His holy name or His transcendental form, qualities and pastimes, thinking them to be material, that is offensive. Similarly, to think the names of demigods such as Lord iva to be as good as the names of Lord viu is also blasphemous.(2) guror avaj ruti-stra-nindana tathrtha-vdo hari-nmni-kalpanam nmno bald yasya hi ppa-buddhir na vidyate tasya yamair hi uddhi (25.16) guro towards the guru; avajdisrespect. it is an offense to be disrespectful towards the spiritual master and thus not follow his instructions.(3) rutiof the Upaniads; straof the Vedas; nindanamblasphemy. To blaspheme the vedic literature, the upaniads or the four original Vedas, is also an offense.(4) tathas well; artha-vdato interpret its purpose. Someone who gives an interpretation of the holy name also commits an offense.(5) hari-nmniin reference to the holy name; kalpanamto consider the descriptions to be imaginary or exaggerated.

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it is also an offense to consider the glories of the holy name to be imagination or exaggeration.(6) nmnaof the holy name; baldon the strength; yasyafor someone who; hiindeed; ppaof sin; buddhihaving a conception; nanever; vidyate there is; tasyafor him; yamaieven by austerity and penance; hicertainly; uddhipurification. To think that since the Hare Ka mah-mantra can counteract all sinful reactions one may therefore go on with all sinful activities and at the same time chant Hare Ka to neutralize them is the greatest offense to the lotus feet of the Holy name. One who thinks in this way cannot be purified even by the most severe forms of penance and austerity.(7) dharma-vrata-tyga-hutdi-sarvaubh kriy-smyam api pramda araddadhne vimukhe py avati ya copadea iva-nmpardha (25.17) dharmareligious performance or pious deeds; vratavows of penance and austerity; hutaagnihotra-yajas or sacrifical offerings; dietc; sarvaall; ubhauspicious; kriyactivities described in the karma-ka section of the Vedas; smyamwho considers to be equal; apialso; pramdacarelessness, inattention. it is a great offense to consider the chanting of the Hare Ka mah-mantra to be equal to the performance of religious ceremonies, following austere vows, practicing renunciation and fire sacrifices which are all materialistic auspicious activities. it is also an offense to be careless or inattentive while chanting the holy name. (8) a-raddadhneto the faithless; vimukheand reluctant; apieven; avati who is unwilling to hear; yaone who; caand; upadea(gives) instruction; iva-nmaabout the auspicious glories of the holy name; apardhahe commits an offense. it is an offense to preach the glories of the holy name to those who are reluctant to hear, to those who are atheistic and those who have no faith in the chanting of the holy name.(9) rutvpi nma-mhtmya ya prti-rahito dhama aha-mamdi-paramo nmni so py apardha-kt (25.18)

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rutvhaving heard; apieven; nmaof the holy name; mhtmyamabout the glories; yawho; prtiof love; rahitadevoid; adhama the lowest; aham mamaI and mine; itithus; paramato consider (this conception) to be the supreme; nmnito the holy name; sahe; apialso; apardha-kthe commits an offense. That lowest among men who, even after hearing the glories of the holy name of the Lord, continues in the materialistic concept of life, thinking i am this body, and everything belonging to this body is mine (aham mameti), and does not show respect and love for the chanting of the Hare Ka mah-mantra is an offender of the holy name. (10)

(Recommended Rectification and Suggested Defense for Each Offense) rla Bhaktivinoda hkura suggests appropriate rectification for most of the offenses to the Holy Name in his r Harinma Cintmai, and we would like to now share them with you. However, rectification isnt the best answer to nmaapardha. It doesnt free the heart from the tendency to offend. Mahrja Parkit expresses a relevant thought about this to ukadeva Gosvm, He says, Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land. (B 6.1.10) ukadeva Gosvmis reply is very instructive and helpful. He says, My dear King, since acts meant to neutralize impious actions are also fruitive, they will not release one from the tendency to act fruitively. Persons who subject themselves to the rules and regulations of atonement are not at all intelligent. Indeed, they are in the mode of darkness. Unless one is freed from the mode of ignorance, trying to counteract one action through another is useless because this will not uproot ones desires. Thus, even though one may superficially seem pious, he will undoubtedly be prone to act impiously. Therefore real atonement is enlightenment in perfect knowledge, Vednta, by which one understands the Supreme Absolute Truth. (B 6.1.11) in essence, prevention is better than cure. That means we need to be proactive and conscious in our attempts to become Ka conscious. And so, well give you not only the recommended rectification, but also insights and practical assistance so that you can defend yourself against committing nma-apardha by cultivating a change of heart. 292

defense Against Offense

the Holy Name.

1st Offense: To blaspheme devotees who have dedicated their lives for propagating

Rectification: If at any time one should accidentally abuse a Vaiava then he should touch that devotees feet in a spirit of repentance; weeping, he should say, Prabhu, forgive me my offense and, even though I am a wicked blasphemer, give me your Vaiava blessings. The devotee by nature is compassionate. He will be moved by your contrition and will forgive and mercifully embrace you. HnC 4.93-94

defense (1): Be aware of the appropriate way to respect Vaiavas and practice it in your daily life. rla Rupa Gosvm tells us: One should mentally honor the devotee who chants the holy name of Lord Ka, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dk] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others. nectar of instruction, text 5

rla Bhaktivinoda hkura explains the appropriate mindset for following this advice in his arangati: hari he! saga-doa-nya, dkitdkita, yadi tava nma gya mnase dara, kariba thre, jni nija-jana tya O Lord Hari! If I see someone who is free from bad association, chanting Your holy name whether he is initiated or uninitiated I will show him respect within my mind, knowing him to be a devotee. (1) dkita haiy, bhaje tuv pada, thre pranati kari ananya-bhajane,vija yei jana, thre seviba, hari! O Lord Hari! I offer my obeisances to a person who worships Your lotus feet after being properly initiated. And I will serve that exalted devotee who is expert in the science of unalloyed devotional service. (2) 293

sarva-bhte sama, ye bhaktera mati, thra darane mni panke dhanya, se saga piy, caritrtha hailu jni I will consider myself to be fortunate if I get the darshan of a devotee who sees all living entities with equal vision. If I get his association, I will think that my life has become successful. (3) nikapaa-mati, vaiavera prati, ei dharma kabe pba kabe sasra-sindhu-pra ha ye, tava braja-pure y ba When will I attain the mentality of treating Vaiavas without duplicity? When will I cross the ocean of material existence and go back Home to Your abode, Vndvana? (4)

defense (2) Know and appreciate the exalted qualities of a Vaiava and consciously endeavor to serve him and hear from him rather than criticize him. rla Bhaktivinoda hkura gives us very good advice in this regard: The glories of the Holy Name are constantly on the Vaiavas tongue, so how can Ka tolerate someone who wantonly criticizes him? A person who has abandoned other paths of piety or philosophy to worship Ka's name stands above all other human beings. A pure, saintly Vaiava never blasphemes anothers gods or scriptures, his only shelter is to take complete shelter of the Holy Name. One should endeavor to take the dust from his lotus feet, irrespective of whether he is a householder or sannys. A Vaiavas advancement is measured by his affection for the Holy Name; one can subjectively understand ones own progress in the same way. In assessing someones status as a Vaiava, class, social position, or wealth, learning, youth or beauty, power or followers, mean nothing. 294

Therefore the main duty of one who has taken shelter of the Holy Name is to give up the propensity to criticize saintly devotees. Pure devotion through refuge in the Name manifests as devotion to the devotee; chanting the Name without feeling love for the devotees is an aberration. Devotion cannot remain where there is blasphemy of devotees, therefore such an offense has dangerous ramifications. An aspirant should give up blasphemy and serve the Vaiavas with affection, for this path is based on association with holy persons and serving them. HnC 4.60-69

defense (3) Read The Critic Takes the Karma regularly to remind yourself of how suicidal it is to criticize Vaiavas. Consciously check yourself from doing so. Practice speaking favorably about Vaiavas until it becomes a habit.

The CriTiC Takes The karma

sad vsad v parivado brhmaasya na syate naraka-pratihs te vai syur ya eva kurvate jan True or false, speaking ill of others is not proper for a brahma. People who do this have hell for their abode. [i.e. they already living in hell.) Sanat-sujta to Dhtarra, Mahbhrata, Udyoga Parva 44.24. kroa-parivdbhy vihisanty abudh budhn vakt ppam updatte kamamo vimucyate The ignorant seek to injure the wise by malice and back-biting; by doing so the critic takes upon himself the load of the wise mans sins, which he, the wise man, casts off by forgiving the ignorant. Vidura to Dhtarra, Mahbhrata, Udyoga Parva 34.74. kruyamno nkroen manyur eva titikita krora nirdahati sukta csya vindati A person being criticized should not retaliate [literally should not criticize in return]; for if endured, the pain (felt upon receiving such criticisms) will itself consume the critic and seize the results of his good deeds, (which in turn go to the one who tolerated the criticisms). Conversation between Datttreya and the Sdhyas, Mahbhrata, Udyoga Parva 36.5. 295

Additional advice from the nti-Parva of Mahbhrata (A conversation between Yudhihira and Bhsma) : yudhihira uvca vidvn murkha-pragalbhena mdus tkena bhrata kruyamna sadasi katha kuryd arindama Yudhiira inquired, What should a learned person, who is gentle by nature, do when publicly insulted by the harsh words of an arrogant fool?115.1 bhma uvca ryat pthiv-pla yathaio rtho nugyate sad sucet sahate narasyehlpacetasa Listen O King to how this topic is generally described. In this worid a wise man should always be tolerant of an ignorant person.115.2 aruyan kruyamnasya sukta nma vindati dukrta ctmano mar ruyaty evpamri vai One who remains tolerant, not becoming angry, certainly attains the abusers pious credits. Indeed his own sins are transferred to that wrathful person.115.3 yad yad bryd alpa-matis tat tad asyu sahet sad prkto hi praasan v nindan v ki kariyati vane kka ivbuddhir vamno nirarthakam One should always tolerate whatever a foolish person says. After all, what is the value of praise or blame when uttered by a vulgar fool? Such a person is simply cawing like a crow in the forest.115.7 pratyaka gua-vd ya paroka tu vinindaka sa mnava vaval loke naa-loka-paryaa A person who praises someone in his presence but criticizes him behind his back is no better than a dog. His chances for elevation to higher planets are completely spoiled in this world.115.11

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The Supreme Personality of Godhead said: One should neither praise nor criticize the conditioned nature and activities of other persons. Rather, one should see this world as simply the combination of material nature and the enjoying souls, all based on the one Absolute Truth. Whoever indulges in praising or criticizing the qualities and behavior of other will quickly become deviated from his own best interest by his entanglement in illusory dualities. B 11.28.1-2 defense (4) Make the six loving exchanges with devotees as explained by rla Rpa Gosvm a natural and heartfelt part of your life. Offering gifts in charity, accepting charitable gifts, revealing ones mind in confidence, inquiring confidentially, accepting prasda and offering prasda are the six symptoms of love shared by one devotee and another. nOi text 4 rla Prabhupda tells us, The International Society for Ka Consciousness has been established to facilitate these six kinds of loving exchanges between devotees The life of the Ka conscious society is nourished by these six types of loving exchanges among the members; therefore people must be given the chance to associate with the devotees of ISKCON because simply by reciprocating in the six ways mentioned above an ordinary man can fully revive his dormant Ka consciousness. nOi text 4p

defense (5) Read the Beware of the Mad Elephant chapter of this book occasionally to help keep things in a safe and sane perspective. defense (6) We have dedicated this life to trying to become Ka conscious. That means learning to appreciate not only Kas Holy Name, form, qualities, and pastimes, but also His mood and dealings. We are so easily disturbed and offended by the way others speak and act, but what is Kas mood? Characteristically, the Supreme Personality of Godhead does not take seriously an offense committed by a pure devotee. The Lord accepts whatever small service a devotee renders as being such a great service that He is prepared to give even Himself, what to speak of other benedictions. The Supreme Personality of Godhead, who is known as Puruottama, the greatest of all persons, has a pure mind. He is so gentle that even if His servant is implicated in a great offense, He does not take it very seriously. Indeed, if His servant renders some small service, the Lord accepts it as being very great. Even if an envious person blasphemes the Lord, the Lord never manifests anger against him. Such are His great qualities. CC Antya 1.107-108 Something to think about, isnt it 297

defense (7) Collect you own selection of prayers to remind you of how dependent on mercy you are. Memorize them, chant them often and when you pray, imbibe the mood of them. We will share two favorites with you to get you started! I am infected by the germs of material activity and am suffering from the boils of envy. Therefore, falling in an ocean of humility, I take shelter of the great physician Lord r Caitanya Mahprabhu. CC Antya 5.1 I offer my respectful obeisances to r Ka Caitanya Mahprabhu, by whose mercy even a lame man can cross over a mountain and a dumb man can recite Vedic literature. CC Antya 1.1

defense (8) Regularly read, contemplate, and sing bhajans in glorification of the Vaiavas. Consciously try and imbibe the mood and mindset of these bhajans. There are many such bhajans. We would like to share a few of them with you.

Bhaktivinoda hkura hari he! nra-dharma-gata, jhnav-salile, paka-phena da haya tathpi kakhana, brahma-drava-dharma, se salila n chaya O Lord Hari! One may find mud and foam in the pure water of the Ganges, but still, the Ganges water does not give up its original, pure nature. (1) vainava-arra, aprkta sad, svabhva-vapura dharme kabhu nhe jaa, tathpi ye ninde, pae se viamdharme The body of a Vaiava is always transcendental, no matter in what kind of family he is born. His body should never be considered a product of matter. For this reason, whoever blasphemes a Vaiava commits a grave offense. (2) sei apardhe, yamera ytan, pya jva avirata he nanda-nandana! sei apardhe, yena nhi hai hata As a result of offending a Vaiava, a person receives severe punishment from Yamarja. O Son of Nanda Mahrja, may I never commit such an offense. (3)

Bhajana-llas

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tomra vaiava, vaibhava tomra, mre karuna day tabe mora gati, ha be tava prati, p ba tava pada-chy Vaiavas are Your property and so I seek their blessings. By their mercy, my mind will become inclined towards You so that I will surely attain the shade of Your lotus feet.(4)

(Glorification of the devotees) From Prrthan by rla narottama dsa hkura

vaiava-mahim

hkura vaiava-pada, avanra su-sampada una bha ha eka mana raya laiy bhaje, tre ka nhi tyaje ra saba mare akraa The lotus feet of the saintly Vaiavas are the greatest wealth in this world. O my dear brothers! Please listen attentively. One who takes shelter of the Vaiavas and worships Ka; Ka never forsakes him. Others die without reason. (1) vaiava-caraa-jala prema-bhakti dite bala ra keha nahe balavanta vaiava-caraa-reu mastake bhaa binu ra nhi bhuaera ata The water that has washed the feet of a Vaiava gives divine strength to a person engaged in loving devotional service. Nothing else is more powerful than this. The dust of the feet of the Vaiavas upon my head is the only decoration needed at the time of death. (2) trtha-jala pavitra-gua likhiyche pure se saba bhaktira pravacana vaiavera pdodaka sama nahe ei saba jte haya vcchita praa The purifying qualities of the water of holy places are mentioned in the Puras and at every discourse on bhakti. However, the water from the feet of a Vaiava cannot be compared with water from even the holy places. Ones desires are fulfilled by taking this water. (3) 299

vaiava-sagete mana nandita anukana sad haya ka-para-saga dna narottama knde hiy dhairya nhi bndhe mora da kena haila bhaga By associating with the Vaiavas, one feels blissful discussing the topics of Lord Ka. Becoming impatient due to forgetfulness of Ka, Narottama Dsa thus laments. (4)

ei-bra karu kara vaiava gosi

ndT, op.cit. ei-bra karu kara vaiava gosi patita-pvana tom bine keha ni O Vaiava Gosvm, please be merciful to me now. Except for you, there is one who can purify the fallen souls. (1) jhra nikae gele ppa dre jya emana dayla prabhu keb koth pya Where can anyone find such a merciful personality by whose mere audience all sins go far away?(2) gagara paraa haile pacte pvana darane pavitra kara-ei tomra gua After bathing in the waters of the sacred Ganges many times, one becomes purified, but just by sight of you, the fallen soul becomes purified. This is your great quality.(3) hari-sthne apardhe tre harinm tom sthne apardhe nhika ehna The holy name can deliver one who commits an offense to Lord Hari, but if one commits an offense to you, there is no means of deliverance. (4) tomra hdaye sad govinda-virm govinda kahena - mama vaiava par Govinda is always resting in your heart, so Govinda says, The Vaiavas are My heart.(5) 300

prati-janme kari caraera dhli narottame kara day panra bali I desire the dust of your holy feet in evey birth I take. Please consider Narottama Dsa yours, and be kind upon him. (6) defense (9) Read, contemplate and sing r Vaiava arana as a daily practice.

r vaiava araa
By r Devaknandana Dsa hkura vdvana-vs jata vaiavera gaa prathame vandan kori sabra caraa First of all I offer my obeisances to the feet of all the Vaiavas living in Vndvana.(1) nlcala-vs jata mahprabhura gaa bhmite poiy bando sabra caraa Falling to the ground, I offer my obeisances to the feet of all of Mahprabhus followers who reside in Jaganntha Puri. (2) navadvpa-vs jata mahprabhura bhakta sabra caraa bando hoiy anurakta With deep loving attachment, I honor the lotus feet of all those devotees of Mahprabhu who live in Navadvpa.(3) mahprabhura bhakta jata gaua dee sthithi sabra caraa bando koriy praati I pray and offer my obeisances to the feet of all those followers of Mahprabhu who live anywhere in Bengal. (4) je dee je dee boise gaurgera gaa rdhva-bhu kori bando sabra caraa With upraised arms I pray to the feet of all of Gaurangas followers, in whichever country they may live.(5)

(Surrender to the vaiavas)

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hoiychena hoibena prabhur jata dsa sabra caraa bando dante kori ghsa With a straw between my teeth. I pray to the lotus feet of all of Mahprabhus servants, as many as have been or ever will be.(6) brahma trite akti dhara jane jane e veda pure gua gya jeb une Everyone has heard the Vedas and the Puras sing the glories of the Vaiavas, each and every one of whom possess the power to deliver the entire universe.(7) mahprabhura gaa saba patita-pvana tai lobhe mui ppi loinu araa Since all the devotees of Mahprabhu are the deliverers of the fallen souls. I have eagerly come to take shelter of their lotus feet, even though I am a most sinful person.(8) vandan korite mui koto akti dhori tamo-buddhi-doe mui dambha mtra kori What power do I possess to glorify the Vaiavas? My doing so is simply a display of my arrogance, a product of my ignorant mind.(9) tathpi mkera bhgya manera ullsa doe kami mo-adhame koro nija dsa Yet this dumb fallen soul will consider himself fortunate and become happy if all of you forgive my offences and accept me as your servant.(10) sarve vch siddhi hoy, jama-bandha chue jagate durlabha hoiy prema-dhana lue Those who take shelter of the Vaiavas see all their desires fulfilled and they can easily escape the punishment of Yamarja. They can then plunder the treasury of love of God which is extremely rare in this material world.(11) manera vsan pra acirte hoya devaknandana dsa ei lobhe koya All the desires of such devotees are quickly fulfilled. Greedy for their mercy, Devaknandana Dsa glorifies the Vaiavas.(12) 302

r devaknandana dsa hkura

The great Vaiava poet Devaknandana dsa hkura was born in the village Kumarahatta, or Halisahara, in Bengal. Other than his birth in a brhmaa family, nothing is known about his parents. His initiating spiritual master was rla Puruottama Dsa, who was the son of Sadasiva Kavirja. Like his father, Puruottama Dsa was a great devotee of Lord Nitynanda Prabhu. Although Devaknandana hkura is well known as the author of Sansktavaiavabhidhana (Vaiava dictionary in Sanskit), he is particularly famous for his Vaiava-vandana. Composed of 386 lines, and of the Bengali verse form known as payara, this Vaiava-vandana mentions the name of every important contemporary follower of Mahprabhu as well as some of Mahprabhus important predecessors. It is greatly valued amongst devotees and scholars for its devotion and historical importance. According to the family tradition of rla Puruottama Dsa, Devaknandana Dsa was formerly known as Gopal Chapal. After offending rvasa hkura, (as described in CC di 17.38-59), Mahprabhu instructed Gopal Chapal that to be forgiven for his offense he would have to take shelter of rvasa Pandit. rvasa Pandit in turn instructed him to take shelter of Puruottama Dsa. Puruottama Dsa gave him initiation and the name Devaknandana Dsa. He then ordered Devaknandana to worship and pray to the Vaiavas and in that way become freed from his offenses. Taking this order on his head, Devaknandana traveled throughout the country collecting the names of all the Vaiava devotees of r Caitanya Mahprabhu to include in his Vaiavavandana. r Caitanya Mahprabhu, who is famous as kali-bhaya-nasana, the destroyer of all fear caused by the age of Kali, has instructed; What I say is the truth. If a person who has committed blasphemy stops blaspheming others and instead praises Lord Viu and the Vaiavas, then all of that persons sins and offenses will be destroyed. That is the right way to destroy them. Millions of rituals of atonement will not destroy them. (Caitanya Bhgavata, Antya 3.456-458) Bearing in mind the above instruction of r Caitanya Mahprabhu, many Gaudiya Vaiavas make it their daily practice to recite Devaknandana hkuras Vaiava-vandana, or at least the final portion of it known as r Vaiava-araa. This prayer is seen as a means to help purify one of offenses to Vaiavas as well as to prevent vaiava-apardha. _r Ka Kathmta, Vol. 6 303

of Ka and His Name. Rectification: Anyone who out of illusion or madness takes another to be Viu should repent by meditating on Vius true nature. By remembering Viu, all offenses are dissolved, but one should take care that the same error is not repeated. (Remembrance of the Lord is the most effective penance. The Vedas always recommend imperiled brhmaas to meditate upon the lotus feet of Lord Viu for protection. Remembering the Lords name is the same as meditating upon His lotus feet.) Ka is an ocean of mercy and the friend of the devotees; He always forgives the devotees previous errors. I vow to avoid the company of those who worship many gods and revere the devotees who worship Lord Ka exclusively. HnC 5.81-84 defense (1) Keep association with devotees who are conversant with rla Prabhupdas books, who have faith in his books and are trying to live them. defense (2) Read and study, preferably in devotee association, Bhagavad-gt As It Is and rmad-Bhgavatam. defense (3) Be respectful to all demigods, knowing them to be Kas empowered servants and His parts and parcels.

2nd Offense: To consider the demigods or their names equal to or independent

3rd Offense: To disobey the order of the spiritual master, or to consider him to be an ordinary person. Rectification: If one should disrespect the Nma-guru, because of the influence of bad association or unauthorized scriptures, he should renounce that association and teaching and fall down at the spiritual masters feet and beg forgiveness. The spiritual master will be merciful and forgive him, and compassionately bless him with love for Nma. HnC 6.57-59 defense (1) Associate with devotees who have firm faith in guru, who are well versed in the science and art of guru-tattva and who are true sadhus. defense (2) Understand who Guru is and learn to appropriately respect him. rla Bhaktivinoda hakura speaks very clearly about this in his Harinma Cintmai. Lets see what he has to say. The guru principle Both the ik guru and the dks guru are Kas servants. Both are manifestations of Kas power that reside eternally in Vraja. Never think that the spiritual master is an ordinary mortal; the guru is Kas potency, Kas beloved, our eternal master. On who devotes himself to the guru in this consciousness frees himself from the material predicament on the strength of this devotion. HnC 6.31.33 304

The proper etiquette Before worshiping Ka, one must first worship the guru. One offers the spiritual master Kas prasda. One should worship Ka with the gurus permission, and one should chant the Lords names while remembering the guru. How one must have faith in the guru One who shows disrespect to the guru commits an offense, It is an offense that impedes his advancement in spiritual life. Anyone who is equally devoted to the guru, Ka and the Vaiavas and takes shelter of the Holy Name is a pure devotee and is quickly delivered. One whose faith in his guru is unshakeable will reach the goal of Ka prema on the strength of chanting the Pure Name. When to reject a guru Nevertheless, it may happen that for some reason the spiritual master falls into bad company and becomes bereft of qualifications. At the time the disciple accepted the guru, he was highly exalted, but by committing offenses he loses his spiritual understanding. He becomes inimical to the Vaiavas and loses all taste for chanting, and gradually succumbs to the desire for wealth and women. The disciple should leave such a guru and if Ka is merciful, he will find out a Sat Guru and again take up the Pure Name. The guru and disciple should test each other before establishing a relationship The spiritual master must be strict with unworthy disciples, while a disciple who takes shelter of an unqualified guru becomes worthless. As long as both of them remain stable in their qualifications, there is no question of either one of them breaking off their relationship. The guru-disciple relationship is a permanent one. If both maintain their purity and sincerity, their eternal relationship is never broken. However, if the spiritual master becomes contaminated, the disciple should immediately repudiate him. Similarly, the spiritual master should repudiate the disciple who is insincere and fallen. If either of them fail to do so, they will fall down. The evidence for such repudiation of a guru by disciple or disciple by spiritual master is given elsewhere.* *The following verse from the Mahbhrata (5.178.24) is quoted in Bhakti sandarbha 238; guror apy avaliptasya krykryam ajnata/utpatha-pratipannasya paritygo vidhyate// If the spiritual master has been contaminated, no longer can discriminate between what is to be done and what is not to be done, and has taken up the path of wickedness, then he must be abandoned. In Jaiva Dharma, Bhaktivinoda hkura writes that there are two valid reasons for leaving a guru. The first is if at the time of being initiated, the disciple had not properly examined the spiritual master for his worthiness and later found him to be ineffectual. The second is if the spiritual master changes and due to bad association, becomes a Myvd or envious of the Vaiavas.

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One should only take a guru after testing him One who shows disrespect for a bonafide spiritual master is the most sinful offender anywhere in the world. One should therefore take particular care from the very beginning that he has taken a pure devotee for his spiritual master. The scriptural injunction is that both the spiritual master and his disciple should test each other prior to cementing their relationship by initiation. If one thinks beforehand, May I never have to suffer the distress of leaving my guru, this difficulty will never arise. If a guru has no devotion, his disciple will be just like him, so one should take care to examine the guru to see if he is pure. The offense against a pure devotee guru is a terrible thing, so disastrous that it can ruin both man and god alike. How to properly honor the spiritual master One should never step on or over the gurus seat or bed, his shoes, vehicle, footstool, bathwater, or his shadow. One should not worship another person, think someone else to be his equal, initiate, explain, or give orders in the gurus presence. Whenever and wherever the disciple sees the spiritual master, he should fall on the ground and offer prayers. The gurus name must be uttered with reverence and one should never show indifference to his commands. One should eagerly honor the remnants of his meals and never say anything displeasing to him. One who acts in this way will attain all perfection through chanting the Holy Name, so say the scriptures. HnC 6.34-56

Please dont disrespect rla Prabhupda or minimize his position in your spiritual life. He is the Founder crya of ISKCON and our primary ik guru. His instructions are actually the primary instruction that should guide and shape our lives. Our bona fide source of reference is: guru, stra, and sdhu. In reality rla Prabhupda has given us all three of these. How grateful and respectful we should be to him! This small section is designed to help us avoid inadvertently offending rla Prabhupda and the Holy Name by disrespecting or disregarding him. It may also be helpful if your beloved Gurudeva has departed from this mortal world.

Please dont disrespect rla Prabhupda

A Vaiava never dies. He is beyond birth and death. na karma-bandhuna janma vaiavn ca vidyate viur anucaratva hi mokam hur mania A Vaiava does not take birth under the jurisdiction of karmic law. His birth and disappearance are transcendental. The wise have declared that the servants 306

Guru is Beyond Birth and death

of Viu are eternally engaged in the liberated service of the Lord and therefore are free from the laws of material nature. Hari-bhakti-vilsa 10.113 Because devotees are the dear servants of Lord Viu, they are not ordinary human beings. One should not think otherwise, or else one will commit a great apardha, offense. As the Supreme Lord and his innumerable incarnations appear and disappear, so does the vaiava hkura. For a Vaiava there is no death. When he is physically present, the duty of his followers and disciples is to obey his orders and serve his body, vapu-seva. When he goes to the spiritual abode, entering into nitya-ll, he lives in his v instructions. Then the disciples and followers should remember his instructions, read his books, remember his teachings, and act accordingly thereby serving him.

Devotee: Since gurus discipline is required to control the mind, how can the disciple get that discipline after the guru passes away? Gaura Govinda Mahrja: Ah! You are a fool! The guru is always with the disciple. The gurus passing away is only apparent. The guru is always there. I am eternally his disciple, and he is eternally my guru. Such relationship is there. His passing away is only apparent. He is always with us. We have such a loving relationship. Although he is not present here, although hes gone back home, back to Godhead, from that Vrajabhumi, eternal Goloka Vndvana, he has his eye on his dear disciple and takes care of him. caksu-dna dila yei, janme janme prabhu sei One who has opened my eyes, he is my master life after life. So, why not in this life? If the guru passes away, he still has his eye on his dear disciple. He takes care of him. He appears in the form of sdhu and stra. Wherever the disciple is staying, if some qualified sdhu-vaiava is nearby, the guru empowers him and teaches through him. That is how guru is there. That is how he is nitya, eternal. This is the meaning of, I am eternally his disciple, and he is eternally my master. Fools cannot understand. The stupid mind starts speaking, Oh! My guru is no more. He is gone, gone. Now I can act anyway I like. I can do anything. Now you become a hippy with long hair, a big moustache, and drink liquor: Oh, my guru has passed away. He is no more. Prabhupda is no more. They are fools. So many of Prabhupdas disciples are doing like this. Seeing them, my heart cracks. Fools! Fools! The guru is always there. He always takes care of one who is serious. If you are really crying for the help of guru, he is always there. Oh, my guru has gone, I am independent now. I can do anything I like. Then you have become servant of your stupid mind, go-dsa. 307

The instruction of guru is also guru. Youll get guru-krp through his instructions, v. One who is very, very eager and very, very inquisitive, prays to his spiritual master, O my spiritual master, you have departed. You are not physically present, so I cannot understand. I am such an ignorant fool. I have no qualification. Though your instructions are there, I cannot understand what you have said. Please help me. So guru will also come, but not in the same form. He may come in the form of a sdhu, a very dear devotee, who is also very dear to your spiritual master. Through him this will be revealed. Doubts will be cleared. Through him you will be able to understand tattva, purport. You should think, My guru is teaching me, he is speaking to me in this form. Dont think, My guru is not here. He has departed. What shall I do? Pray fervently to your spiritual master. He must help you. We have personal experience. We have been helped in this way. Also, the great mahjanas, cryas, they have also said this. This is an eternal process. Ka is eternal, and His teachings are eternal. The process is also eternal. It is always going on. But we should be very, very inquisitive. Inquisitiveness must be there. One should not feel desperate. There is nothing pessimistic in this process. It is all optimism.

Guru, the spiritual master, is the representative of Ka. He is a very dear devotee of Ka, who is caitya-guru, seated in the heart as supersoul. The spiritual master is always there. Dont think that he is not physically present, that he is not there. He is there. He is always there. If you have developed love for the spiritual master, if you have developed that eye, then you can see him, you can talk to him. And he is also present in the form of books, v-rpa; his instructions are there. Devotee: You have to give us your blessings, Mahrja. Gaura Govinda Swami: I have this blessing, Get the blessings of my gurumahrja, rmad A.C. Bhaktivedanta Swami Prabhupdj Mahrja. Be a member of ISKCON, the society he founded worldwide. Serve him. Remain in the society. Serve guru and Gauranga. This is my blessing. Nothing else. This is everything. Thank you. Excerpts from My Revered Spiritual Master His Holiness Gaura Govinda Mahrja

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Why not Give it A Try?!

In his Prabhupda Meditations 3, His Holiness Satsvarpa dsa Gosvm shares some simple but innovative thoughts on how to deepen our loving relationship with rla Prabhupda. Why not choose one or two suggestions that appeal to you and give them a try? Many devotees regularly wrote to rla Prabhupda while he was with us, and some continued the practice after his departure as a form of remembrance and meditation. Sit before his mrti or picture, or in one of his rooms, and write him a letter. He can receive your letter. Try to write as honestly as you can. * Try setting aside one night a month (or a week) to sit down and discuss Prabhupda-kath with other devotees. Hear tapes, watch videos, or read about his pastimes in the Lilmta but do it in the company of other devotees. Then churn the nectar ocean by discussing how you are experiencing Prabhupdas presence in your life. * In some small way, try to please a devotee of Prabhupda. For example, pleasant words of appreciation are a nice offering, either spoken or written. Try giving a gift, or sharing prasdam. Any of the exchanges of love described in Nectar of Instruction go a long way toward improving our relationships with Prabhupda and his disciples. * It is nice to take a peaceful moment in the evening before going to sleep to reflect on your daily activities. Notice how you remembered and followed ril Prabhupda (or didnt remember him) in different ways. Try a little prayer to him. * Listen to a recording of any krtana led by ril Prabhupda. Close your eyes and sing in the chorus. Even if you feel like a box within a box, have faith that the krtana is beating on your heart and doing its work. When the krtana is over, speak what you experienced, or write it down. * There are wonderful collections of Prabhupdas remnants displayed around the world in places like Dallas, Los Angeles, Bombay, Mypura, Bhaktivednta Manor, and Vndvana. Take advantage if you can. * Consider how Prabhupda has helped you in your life and write him a thankyou note. * Like chanting Hare Ka, prasdam (offering, serving, and feasting) is not too distant from thinking about Prabhupda. How can we avoid the connection? Just think about it. Here are some suggestions: Tell Prabhupda stories about prasdam while you cook or honor a feast. Cook his favorite recipes. Also, think of statements that Prabhupda made about prasdam like, Eat sumptuously, but not too much. * Think of a follower of rila Prabhupda whom you met recently and whom you possibly underestimated. Try to recall ways in which he or she is favorably inclined to ril Prabhupda. Admit if it is true, that you overlooked the devotees good qualities and were unfairly judgmental. 309

Get together with some friends and do krtana the way rla Prabhupda did. The mdanga and karatla players should agree not to speed up the lead singer. Keep steady. The lead singer should keep one simple tune for the whole time. Chant for at least half an hour. When dancing starts, do not create an inner clique of star performers, but let it spread around to everyone. * Prabhupda would regularly engage his devotees in debates to sharpen their preaching skills and remembrance of the philosophy. His stories and logical examples made spiritual life pertinent and alive. As a way of meditating on his teaching methods and on the substance of Ka conscious philosophy to which his answers and analogies lead us, perhaps we could play the demon with each other in conversational or class situations. * While going about your daily activities, try to remember that what you are doing is service to ril Prabhupda. Imagine that Prabhpda is suddenly coming around the corner and offer him your obeisances. What would he say to you? What would you say to him? How would you feel after he continued his walk? * Think of some of your doubts in Ka consciousness and pray to Prabhupda for faith. Think of doubts resolved and thank Prabhupda for his mercy in helping you to overcome them. * In a childlike way, prostrate yourself before rla Prabhupda. Take the risk of revealing your heart to him, and then allow him to accept you.

it is a challengebut why not give it a try? Wherever you are, be with Prabhupda now.

Vedic version. Why is it an Offense to the Holy name to Blaspheme the Vedas? The 4 Vedas, 108 Upaniads and the 18 Puras emanate from the breathing of Ka, so they are perfect transcendental knowledge beyond the four defects of conditioned souls. The principal sound in the Vedas is o, which is a name of Ka. The Vedas state that the holy name is the spiritual form of the Lord in the material world in Kali-yuga. Throughout the Vedas, the chanting of Kas names are described and glorified as the principle process of self-realization. The rmad-Bhgavatam in particular emphasizes the glories of chanting the holy name in its beginning, middle and end. In fact, the closing verse in this greatest of works is nothing but a glorification of the holy name: nma-sakrtana yasya, sarva-ppa praanam pramo dukha-amana, ta nammi hari param I offer my respectful obeisances unto the Supreme Lord Hari, the congregational 310

4th Offense: To blaspheme Vedic literature or literature in pursuance of the

chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering. B 12.13.23 Since the Vedas are full of glorification of Kas holy names, it is a grave offense to criticize them, because then the holy name is automatically also criticized. It is also dangerous to blaspheme Vedic literature because it obviously means well disregard it. Bhagavad-gt explains the problems that arise from this and how to avoid such a dilemma. He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination. One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated. Bg 16.23-24 Rectification: If one inadvertently blasphemes the Vedic scriptures, he should sincerely repent and offer his obeisances in particular to Bhagavad-gt and rimadBhgavatam. With great respect he should offer flowers and tulas leaves to them and, if possible, circumambulate Them while chanting Their glories. rimadBhgavatam not only contains the essence of all the Vedas, it is an incarnation of Ka Himself and will be merciful to a truly repentant offender. defense: One should consciously endeavor to strengthen his faith and understanding that if he simply follows those scriptures which glorify Ka, the Supreme Personality of Godhead, his life will be auspicious and successful. And topmost of such scriptures is rmad-Bhgavatam. A very powerful way to build such faith is to hear from authority about the glories and truth of rimad-Bhgavatam in particular, and to glorify this wonderful scripture as His pure devotees do. Lets do both of these things now! ri Caitanya mahprabhus instructions on rmad-Bhgavatam (ri Caitanya-Bhgavata, Antya-kanda, Chapter Three) The Lord began to explain the essence of the rmad Bhgavatam. Listen, O learned brhmaa, interpret the Bhgavatam only in the light of bhakti, devotion. do not enter into any other process. The beginning, middle, and end of the Bhgavatam establish that devotional service to the Supreme Lord is eternal, absolute, and infallible. devotional service is the only reality, The Absolute Truth. At the time of the total dissolution of the cosmic creation, when everything is completely annihilated, only the reality of devotional service remains unaffected and perfect. The Supreme Lord, r Ka, does not give devotional service to everyone, but He easily offers liberation to an aspirant whilst hiding the science of unalloyed devotion. Only through His personal grace, does He elevate someone to the path of bhakti. The philosophical conclusions on the path of bhakti, available in the rmad 311

Bhgavatam, have no parallel in any other scripture. Just as all the incarnations of the Lord, like Matsya, Kurma, and so on are self-manifest, appearing and disappearing on Their own sweet will; similarly the rmad Bhgavatam is not a text composed by ordinary mortals. Being transcendental, the Bhgavatam also appears and disappears only by the will of r Ka. The Bhgavatam having previously disappeared has once again appeared on the tongue of rla Vedavysa by the causeless mercy of r Ka. The esoteric truth about the Supreme Lord is inconceivable, as is the rmad Bhgavatam. This is the verdict of all the scriptures. if one proudly claims to know and understand the rmad-Bhgavatam then he is certainly ignorant about its real conclusions. On the other hand, if one is submissive and admits his lack of understanding, then the essence of the Bhgavatam will indeed be revealed to him. The Bhgavatam is saturated with divine Ka-prema. It is in fact the body of r Ka, for it contains the confidential pastimes of r Ka. rla Vedavysa, after having compiled the many different Puras and Vedas was still feeling a vacuum within himself, but when he finally spoke the Bhgavatam, he became completely satisfied at heart. However, sometimes, even someone engaged in trying to expound upon this great scripture might find himself in a dilemma, so be very careful. Therefore, the only way you must explain the entire Bhgavatam is through bhakti. In this way, you can clear away your offenses and you will experience sublime bliss in your heart. All scriptures conclude that devotion to r Ka is the ultimate destination. Especially the Bhgavatam is imbued with the transcendental, supramundane exchanges of mellow with Ka. Now return and study the Bhgavatam well, and explain to everyone that devotional service to r Ka is the highest ambrosia. Devnanda Paita fell flat on the ground at the Lords lotus feet, thinking of himself as the most fortunate soul. After surrendering his body, mind, and words to the Lord, and offering repeated obeisances, he returned to his home. Thus, Gaurasundara instructed everyone about the actual position of the rmadBhgavatam. The Bhgavatam actually teaches bhakti alone, so if one does not expound the path of devotional service whilst teaching the Bhgavatam, then he uselessly wastes words and energy and earns the fruit of offense. One who understands that the rmad-Bhgavatam is a treatise dedicated fully to the science of devotional service becomes a recipient of the special grace of Lord Ka. The presence of Bhgavatam in any house makes the house sanctified and free from all inasupiciousness. Worshiping the Bhgavatam is equivalent to worshiping r Ka. Hearing and reading the Bhgavatam is unalloyed devotional service. There are two meanings of the word Bhgavata: One is the BookBhgavata and the other is the Person-Bhgavata who is the personification of ri Kas mercy. By daily worshiping, studying, and hearing the rmad-Bhgavatam, 312

one is elevated to become a Person-Bhgavata. On the other hand, if a sinful person without a proper attitude reads the rmad Bhgavatam, then due to a lack of proper understanding, he will criticize and offend ri Nitynanda. r nitynanda is the embodiment of the essence and divine mellows of the rmad-Bhgavatam. One who perfectly understands this is truly an intelligent and fortunate soul. r Nitynanda is continuously explaining the purport of the Bhgavatam with His thousand mouths even now. Although ri Nitynanda is unlimited, He is not able to fully complete his dissertation upon the Bhgavatam, which is unlimited, transcendental, and contains the conclusions of the path of bhakti. Thus, the Lord taught everyone the real essence of rmad-Bhgavatam, using His discussions with Devnanda Paita as a means.

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(r Caitanya-caritmta, Madhya-ll 25) The essence of rmad-Bhgavatam, our relationship with the Supreme Lord, our activities in that connection and the goal of life is manifest in the four verses of rmad-Bhgavatam known as the catu-lok. Everything is explained in those verses. (102) [Lord Ka says:] I am the center of all relationships. Knowledge of Me and the practical application of that knowledge is actual knowledge. Approaching Me for devotional service is called abhidheya. (103) By rendering devotional service, one gradually rises to the platform of love of Godhead. That is the chief goal of life. On the platform of love of Godhead, one is eternally engaged in the service of the Lord.(104) A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, r Ka. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him. (129) All the gops assembled to chant the transcendental qualities of Ka very loudly, and they began to wander from one forest to another like madwomen. They began to inquire about the Lord, who is situated in all living entities, internally and externally. Indeed, they even asked all the plants and vegetables about Him, the Supreme Person. (130) r Caitanya mahprabhu continued, Thus ones relationship with the Lord, activities in devotional service, and the attainment of the highest goal of life, love of Godhead, are the subject matters of rmad-Bhgavatam. (131) This is ones eternal relationship with the Supreme Personality of Godhead. Now please hear about the execution of devotional service. This principle pervades each and every verse of rmad-Bhgavatam. (135) [Lord Ka said:] Being very dear to the devotees and sdhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga. (136) [The Supreme Personality of Godhead, Ka, said:] My dear Uddhava, neither through aga-yoga [the mystic yoga system to control the senses], nor through 314

The Essence of rmad-Bhgavatam

impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannysa can one satisfy Me as much as by developing unalloyed devotional service unto Me. (137) rmad-Bhgavatam gives direct information of the mellow derived from service to Ka. Therefore rmad-Bhgavatam is above all other Vedic literatures. (150) The rmad-Bhgavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish-fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of ukadeva Gosvm. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this rmad-Bhgavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever. (151) We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who enjoy association with Him relish hearing His pastimes at every moment. (152) r Caitanya Mahprabhu advised Praknanda Sarasvat, Study rmadBhgavatam very scrutinizingly. Then you will understand the actual meaning of the Brahma-stra. (153) To deliver all fallen souls, the Lord traveled from country to country. He personally tasted the transcendental pleasure of devotional service, and He simultaneously spread the cult of devotion everywhere. (264) Ka consciousness means understanding the truth of Ka, the truth of devotional service, the truth of love of Godhead, the truth of emotional ecstasy, the truth of transcendental mellows and the truth of the pastimes of the Lord. (265) r Caitanya mahprabhu has personally preached the transcendental truths and mellows of rmad-Bhgavatam. rmad-Bhgavatam and the Supreme Personality of Godhead are identical, for rmad-Bhgavatam is the sound incarnation of r Ka. (266)

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From rla Santana Gosvms r Ka Ll-stava sarva-strbdhi-pysa sarva-vedaika-sat-phala sarva-siddnta-ratnhya sarva-lokaika-dk-prada sarva-bhgavata-prna rmad-bhgavata-prabho kali-dhvntoditditya r-ka-parivartita
O rmad-Bhgavatam! O nectar churned from the ocean of all the Vedic scriptures! O most precious transcendental fruit of the Vedas! O You who are enriched with the jewels of all spiritual philosophical conclusions! O You who grant spiritual vision to all the people of the world! O life-breath of the Vaiava devotees! O Lord, You are the sun which has arisen to dispel the darkness of Kali-yuga. You are r Ka, who has kindly returned to be with us!

Glorification of rmad Bhgavatam

paramnanda-phya prema-vary-akarya te sarvad sarva-sevyya r-kya namo stu te

O rmad-Bhgavatam! I offer my respectful obeisances unto You. By reading You one attains transcendental bliss, for Your syllables rain pure love of Ka upon the reader. You are always to be served by everyone, for You are a most merciful incarnation of r Ka.

mad-eka bandho mat-sagin mad-guro man-mah-dhana man-niraka mad-bhgya mad-nanda namo stu te
O rmad-Bhgavatam! O my only friend! O my dear companion! O my teacher! O my greatest wealth! O my deliverer! O my good fortune! O my bliss! I offer my heartfelt obeisances unto You!

asdhu-sdhuta-dyinn ati-ncoccat-kara h na muca kadcin m prem ht-kathayo sphura

O rmad-Bhgavatam! O giver of saintliness to the unsaintly! O uplifter of the very fallen! Please dont ever leave me! Please become manifest in my heart and my throat, accompanied by Ka prema!

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Rectification: This offense is born of ignorance and prejudice. The best way to rectify is to humbly and sincerely approach Vaiavas who are knowledgeable and realized in Nma-tattva, and hear from them and serve them. Their mercy will be a good source of spiritual strength and give proper understanding of the glories of the Holy Name. defense (1): Regularly read about the glories of the Holy Name, and of the lives of great Vaiava saints who have dedicated their lives to the service of the Holy Name. defense (2): Regularly read, contemplate and sing bhajans glorifying the Holy Name. Do this alone and in the association of other serious and sincere devotees. There are many very beautiful and inspiring Nma bhajans. Wed like to share a few of them with you now.

5th Offense: To consider the glories of chanting Hare Ka to be imaginary.

Harinma, tuw aneka svarpa

By rla Bhaktivinoda hkura (Gtval)

Harinma, tuw aneka svarpa, yaod-nandana, nanda-vardhana, nanda-tanaya rasakpa O Harinma, you possess unlimited forms, such as Yaods beloved son, He who increases the bliss of Gokula, the son of Nanda, and the deep well of rasa.(2) ptan-ghtana, tabarta-hana, akaa bhajana gopla, mural-vadana, agha-baka-mardana, govardhana-dhr rkhla You are the slayer of the Ptan and Tvarta demons, He who breaks the cart, the protector of the cows, the player of the flute, the destroyer of the Agha and Baka demons, the lifter of Govardhana Hill, and a cowherd boy.(2) ke-mardana, brahma-vimohana, surapati-darpa-vin, arita-ptana, gop-vimohana, ymun-pulina-vils You kill the Ke demon, bewilder Brahm and break the pride of Indra. You kill Aritsura, enchant all the young gops, and perform playful pastimes along the banks of the Yamun. (3) rdhik-rajana, rsa-rasyana, rdh-kua-kuja-bihr rma, ka, hari, mdhava, narahari, matsydi-gaa-avatr 317

You delight rmat Rdhik and bring the nectar of life to the rasa dance. You sport in the kujas at Rdh-kua. You are the reservoir of pleasure, attractive to all beings. You remove inauspiciousness and are the husband of the goddess of fortune, the half-man half-lion Nimhadeva, and the source of all the other incarnations, including the fish Matsya. (4) govinda, vmana, r-madhusdana, ydava-candra, vanaml kliya-tana, gokula-rajana, rdh-bhajana-sukha-al You give pleasure to the cows. You are the dwarf brhmaa incarnation, the slayer of the Madhu demon, the moon of the Yadu dynasty. You wear beautiful garlands of fresh forest flowers, punish the Kliya serpent, give delight to Gokula, and rejoice in the worship of rmat Rdhik.(5) itydika nma, svarpe prakma, buka mora rati rge, rpa-svarpa-pada, jninija sampada, bhaktivinoda dhori mge Understanding your glories, Bhaktivinoda clasps the lotus feet of Rpa Gosvm and Svarpa Dmodara Gosvm and offers this prayer, O Harinma, by Your sweet will You manifest in the all these forms and in many others as well. Please let my love and attachment for them ever increase. (6)

by rla Bhaktivinoda hkura (Gtval) jaya jaya Harinma, cidnandmta-dhma, para-tattva akar-kra nija-jane kp kori, nma-rpa avatar, jve doy korile apra All glories to the Holy Name, the storehouse of the nectar of divine bliss, who is none other than the Supreme Truth, r Ka. To shower mercy on His devotees, He has descended in the form of sound, bestowing compassion upon all.(1) jaya hari ka-nma, jaga-jana-suvirma, sarva-jana-mnasa rajana, muni-vnda nirantara, je nmer samdara, kori gya bhariy vadana All glories to the many names of Hari and Ka. He is the shelter for all living entities, granting freedom from sasra and giving unending bliss. Always singing the Holy Name very honorably, the saints experience their hairs standing on end. (2) ohe ka-nmkara, tumi sarva-akti-dhara, jvera kalya-vitarae tom bin bhava-sindhu, uddhrite nhi bandhu, siycho jva-uddhrae 318

Jaya Jaya Harinma

O eternal ka-nma, You possess all powers and bestow auspiciousness upon the jva. Coming for our deliverance, You are the sole friend to rescue us from the ocean of birth and death. (3) che tpa jva jata, tumi saba koro hata, helya tomre ek-bra ke yadi kaun jana, hoye dna akicana, nhi dekhi anya pratikra The jva is burning up in wordly miseries. If one chants Your Name just once, feeling very meek and lowly, possessing nothing and seeing no other remedy for his relief, You are unable to neglect him and You easily remove all his sorrows.(4) tava svalpa-sphrti pya, ugra-tpa dre jya, liga-bhaga hoya anyse bhakativinoda koya, jaya Harinma jaya, pae thki tuw pada-e If You manifest in the heart, then all sorts of sufferings are banished. You destroy the influence of the material body and establish one in his svarpa. Bhaktivinoda says, O Harinma, all glories to You. I perpetually fall at Your lotus feet.(5)

by rla Bhaktivinoda hkura (Gtval)

doyla niti Caitanya Bole

doyla niti caitanya bole nca re mara mana nca re mara mana, nca re mara mana O my mind, chant doyla niti caitanya, and just dance! O my mind, dance!(1) (emon, doyla to ni he, mra kheye prema deya) (ore) apardha hre jbe, pbe prema-dhana (o nme apardha-bicra to ni he) (takhon) ka-nme ruci habe, ghucibe bandhana Bestowing prema, such a merciful personality as Nitynanda Prabhu is not to be found anywhere. When one overcomes offenses, then prema can come, but Caitanya-Niti do not consider offenses. And once taste for ka-nma comes, bondage to the material world ends.(2) (ka-nme anurga to habe he) (takhon) anyse saphala habe jvera jivana (ka-rati bin jivana to miche he) (ee) vndvane rdh-ymera pbe daraana (gaura-kp hable he) 319

When there is deep love for ka-nma, then easily ones life becomes successful. Without attachment to Ka, life is simply false. But by the mercy of Gaurasundara one can obtain the vision of Rdh-yma at the end of life. (3)

by rla Bhaktivinoda hkura (Gtval)

Rdh-Ka Bol

rdh-ka bol bol bolo re sobi (ei) ikh diy, sab nady phirche nece gaura-niti (miche) myr boe, jccho bhese, khccho hbuubu, bhi Everyone, chant, chant, chant Rdh-Ka. r Caitanya Mahprabhu and Nitynanda Prabhu are dancing, roaming throughout Navadvpa and instructing all. O brothers! Take this holy name of Rdh-Ka. You have uselessly come under the control of my, sometimes floating and sometimes drowning in the ocean of material hapiness and distress.(1) (jva) ka-dsa, e vivsa, korle to r dukho ni (ka) bolbe jabe, pulaka habe jhorbe khi, boli ti But if you can realize just one time that I am the servant of Ka, no more miseries will come. Then if you utter ka-nma, your body will shiver in ecstacy and tears will flow from your eyes.(2) (rdh) ka bolo, sage calo, ei-mtra bhik ci (jaya) sakala bipod bhaktivinoda bolena, jakhon o-nma gi Bhaktivinoda says. O brother! I beg you to chant ka-nma with the Vaiavas. In an instant all dangers will fly far away.(3)

Kabe Habe Bolo

(BvT, aragati)

kabe habe bolo se-dina mr (mr) apardha ghuci, uddha nme ruci, kp-bale habe hdoye sacr Please tell me, when will that day be mine? When will my offenses end and a taste for the pure holy name be infused within my heart by the power of divine grace?(1) 320

tdhika hna, kabe nije mni, sahiut-gua hdoyete ni sakale mnada, pani amn, hoye swdibo nma-rasa-sr Considering myself lower than a blade of grass, bringing the quality of forbearance into my heart, showing respect to all, myself being freed from all false pride when will I taste the essence of the liquid nectar of the holy name? (2) dhana jana ra, kobit-sundar, bolibo n chi deho-sukha-kar janme-janme do, ohe gaurahari! ahaituk bhakti carae tomr Wealth, following, beautiful women, as described in worldly poetry I do not want any such bodily pleasures. O Lord Gaurahari, please give me unmotivated devotion to Your lotus feet, birth after birth. (3) (kabe) korite r-ka- nma uccraa, pulakita deho gadgada bacana baibarya-bepathu habe saghaana, nirantara netre babe aru-dhr When, while articulating the divine name of r Ka, will my body be thrilled in ecstatic rapture and my words be choked with emotion, when will palor and ecstatic trembling occur, and when will streams of tears flow constantly from my eyes? (4) kabe navadwpe, suradhun-tae, gaura-nitynanda boli nikapate nciy giy, beribo chue, btulera prya chriy bicr When, in the land of Navadvpa, on the banks of the Ganges, will I run about, guilelessly calling, O Gaura! O Nitynanda! dancing and singing like a madman, giving up all external considerations?(5) kabe nitynanda, more kori doy, chribe mora viayera my diy more nija- caraera chy, nmera hete dibe adhikr When will Lord Nitynanda be merciful to me and release me from the illusion of worldliness? Giving me the shade of His lotus feet, when will He allow me to enter the marketplace of the holy name?(6) 321

kinibo, luibo, hari-nma-rasa, nma-rase mti hoibo bibaa rasera rasika- caraa paraa, koriy mojibo rase anibr I shall buy and plunder the mellows of the name of Hari, and becoming throughly intoxicated by those liquid mellows of the holy name, I shall become stunned. By touching the feet of those great souls who are able to relish those mellows, I will be constantly immersed in the sweet nectar of the holy name. (7) kabe jbe doy, hoibe udoya, nija-sukha bhuli sudna-hdoya bhakativinoda, koriy binoya, r-ja-ahala koribe pracr When will there be an awakening of compassion for all fallen souls, and when will this Bhaktivinoda, forgetting his own happiness, with a meek heart set out to propagate by humble entreaty the sacred order of r Caitanya Mahprabhu?(8)

6th Offense: To give some interpretation of the Holy Name.

Rectification and defense: Like the fifth offense, this offense is born of ignorance and prejudice. And so, the rectification and defense system is also the same.

7th Offense: To commit sinful activity on the strength of the Holy Name.
Rectification: Here we are not talking about an accidental falldown. We are talking about premeditated, intentional sinning on the strength of the Holy Name. This is a very heavy offense and indicates a very low, cheating mentality. The only hope of rectification lies in the association and mercy of advanced Vaiavas. defense (1) A very beautiful and powerful defense is given by rla Bhaktivinoda hkura. He says, Even if by some error you should commit this offense, you can still be purified by remaining in the company of pure Vaiavas. The temptation to commit sin is like a highway robber who is always ready to pounce; but the Vaiavas are like bodyguards who protect the traveller. As soon as you call out aloud, appealing to the guardians by name, the highwaymen flee, fearing the imminent arrival of the police. The Vaiavas will reassure you saying, Brother! Sister! Have no fear, I am here to protect you. Have confidence in me. HnC 9.49-52 322

defense (2): Develop an honest and deep sense of humility by reading, contemplating and singing rla Bhaktivinoda Thkuras arangati. Well share two of these bhajans with you to give an insight into their very powerful and transformational beauty. These are songs (4) and (5) from the Dainya (humility) section.

Song (4)
mra jvana, sad ppe rata, nhiko puyera lesa parere udvega, diychi je koto, diychi jvere klea nija sukha lgi ppe nhi ori, doy-hna swrtha-paro para-sukhe dukh, sad mithya-bh, para-dukha sukha-karo aea kman, hdi mjhe mora, krodh, dambha-paryaa mada-matta sad, viaye mohita, his-garva vibhaa nidralasya hata, sukrye virata, akrye udyog mi pratiha lgiy, thya-caraa, lobha-hata sad km e heno durjana, saj-jana-varjita, apardhi nirantara ubha-krya-nya, sadnartha-manh, nana dukhe jara jara brdhake ekhona, upya-vihna, tte dna akicana bhakativinoda, prabhura carae, kore dukha nivedana 1) 2) My life is ever given to sin, in it there is not a particle of good. I have caused others great anxiety, and have troubled all souls. For the sake of my own enjoyment I have never hesitated to perform sinful acts. Devoid of all compassion, I am concerned only with my selfish interests. Perpetually speaking lies, I become dejected upon seeing others happy, whereas the misery of others is a source of great delight for me. There are limitless material desires within the core of my heart. I am 323

3)

4)

5) 6)

wrathful, fond of exhibiting arrogance, intoxicated by vanity, and bewildered by worldly affairs. I wear the cherished ornaments of envy and egotism. Ruined by laziness and sleep, I resist all pious deeds, yet am very enthusiastic to perform wicked acts. For the sake of worldly fame and reputation I engage in the practice of deceitfulness. I am victimized by my own greed, being always lustful. A vile and wicked man such as this, rejected by godly people, is a constant offender. Devoid of all good works, forever inclined toward evil, he is worn out and wasted by various miseries. Now in old age, deprived of all means of relief, thus humbled and poor, Bhaktivinoda submits his tale of grief at the feet of the Supreme Lord. Song (5) (prabhu he!) uno mor dukher khin viaya-halhala, sudh-bhne piyalu, b avasna dinamai khel-rase aiava, pohaite kaiora, gowolu, n bhelo vivek bhoga-bae yauvane, ghara pti bosilu, suta-mita bhalo anek vddha-kla olo, saba sukha bhgalo, pd-bae hoinu ktar sarvendriya durbala, kna kalevara, bhogghve dukhita antar jana-lava-na, bhakti-rase vachita, ra mora ki have upy patita-bandu, tuhu, patitdhama hma, kpya uho tava py vicrite bahi, gua nhi pobi, kp koro, choato vicar tava pada-pakaja- sdhu piboto, bhakativinoda karo pr

1) 2)

O Lord! Please hear the story of my sadness. I drank the deadly poison of worldliness, pretending it was nectar, and now the sun is setting on the horizon of my life. I spent my childhood in play, my youth in academic pursuit, and in me there arose no sense of discrimination. In young manhood I set up a household and settled down to the spell of material enjoyment while my children and friends quickly multiplied. 324

3)

4)

Old age soon arrived, and all joys consequently departed. Subjected to the torments of disease, I am troubled and weak. All my senses are feeble now, my body is racked and exhausted, and my spirits are downcast in the absence of former sense pleasures. Devoid of even a particle of enlightenment, cheated of the mellows of devotion what help is there for me now? O Lord, You are the friend of the fallen. I am certainly fallen, the lowest of men. Please, therefore, in mercy lift me to Your lotus feet. Were You to judge me now, You would find no good qualities. Have mercy and judge me not. Cause me to drink the honey of Your lotus feet and thereby deliver this Bhaktivinoda.

5)

8TH Offense: To consider chanting Hare Ka an auspicious Vedic activity, ie.

karma-kanda mentality. Rectification: The Holy Name is r Nandanandana Himself. The chanting of the Holy Name is both the means to perfection and the goal. It can never be equated with acts of mundane piety or religiosity. To think that way indicates a lack of knowledge and understanding of Nma-tattva. Obviously, the remedy is association with advanced devotees of the Holy Name. rla Bhaktivinoda hkura explains that this offense is born of Vaiava apardha and the rectification he gives poses a real challenge to our false ego. He says, He should approach a lower caste householder who is very dedicated to the Name, take the dust of his feet, and smear it over his body. He should eat the remnants of his food and drink water that has washed his feet, then his mind will be sanctified and able to chant the Pure Name. Klidsa released himself from his past offenses in this way and then attained Your direct blessings. All the world sings this truth. HnC 11.49-51 defense (1): Discreetly honor the remnants of Vaiavas, and the dust and caranmta from their lotus feet, whenever and wherever possible. The potency and result of doing this is very clearly explained in r Caitanya Caritmta. Taking the remnants of the food of Vaiavas is so valuable that it induced r Caitanya Mahprabhu to offer Klidsa His supreme mercy. Therefore, giving up hatred and hesitation, try to eat the remnants of the food of Vaiavas, for you will thus be able to achieve your desired goal of life. The remnants of food offered to Lord Ka are called mah-prasdam. After this same mah-prasdam has been taken by a devotee, the remnants are elevated to mah-mah-prasdam. 325

The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances. By rendering service to these three, one attains the supreme goal of ecstatic love for Ka. in all the revealed scriptures this is loudly declared again and again. Therefore, my dear devotees, please hear from me, for i insist again and again: please keep faith in these three and render service to them without hesitation. From these three one achieves the highest goal of life ecstatic love of Ka. This is the greatest mercy of Lord Ka. The evidence is Klidsa himself. CC Antya 16.57-63

9th Offense: To instruct a faithless person about the glories of the Holy Name.
Rectification: rla Bhaktivinoda hkura explains that here we are primarily concerned with the guru who gives Nma dika to faithless followers. This is highly detrimental for both the guru and the disciple. The rectification is for the guru to first instill faith and then initiate. There should be vigilance in this regard. defense(1) : rla Bhaktivinoda hkura recommends loud widespread Harinma as the appropriate defense. He says, Instruct only the faithful person in the chanting of the Holy Name, but fill every land with the glorification of the Holy Name. Propagate faith in the Holy Name by loudly singing Its glories. When the jvas get such faith, they will be able to recognize a bona fide guru and will take initiation in the Holy Name from him. Then they will easily obtain love of Godhead, Ka prema. With thieves, prostitutes, cheaters, and other sinful people you should first implant faith in their hearts and encourage them to give up their sinful ways. When they have obtained such firm faith, they can be given initiation; You can only save the world if you distribute the Name in this way. HnC 10.23-27

to maintain material attachments, even after hearing so many instructions on the matter. rla Bhaktivinoda hkura tells us that this is the worst offense to the Holy Name because preoccupation with the temporary gives absolutely no chance for Ka prema to gradually develop. Rather it gives rise to inattention while chanting, which is the root cause of all other Nma-apardhas. Rectification and defense: (1)Associate with devotees who are attached to the Holy Name, not matter. (2)Cultivate the sixfold process of surrender in the association of advanced devotees. 326

10th Offense: To not have complete faith in the chanting of the Holy Name and

it is also an offense to chant inattentively. in fact, all other offenses are born of this offense. rla Bhaktivinoda hkura tells us, Some people give up all the offenses and chant constantly, but still do not experience the awakening of prema. When I see this, I know that the offense of inattentiveness is interfering with their attainment of prema bhakti. The root meaning of pramda is inattentiveness; from it arise all the other anarthas. The wise should know that there are three kinds of inattention: Indifference (audsnya), lethargy (jya) and distractedness (vikepa). One who by some good fortune develops faith takes up chanting the Holy Name. One who carefully chants the fixed number of Holy Names while meditating will quickly develop an enthusiasm for chanting. As long as one does not have such an enthusiasm,one should take care to attentively chant the Holy Name constantly. One who is careless cannot fix his mind. All people are conditioned to be attached to sense objects, so when meditating on the Holy Name, their minds flit from one object to another. When ones taste is for something else, one becomes indifferent to the Holy Name; thus even though he chants every day, his mind is not absorbed in the name of Hari. The mind goes off in one direction, while the Name is in another. How, then can he benefit, O most virtuous Lord? He completes chanting a lakh of Names on his japa mala, but, he does not get a drop of ecstatic taste for the Holy Name. This is the result of inattentiveness while chanting, O Lord. This flaw is difficult to eradicate from hearts attached to sense objects. HnC 12.4-15 Lets take a close look at this offense and how we can best deal with it.

327

it is also an offense to chant inattentively.

in fact, all other offenses are born of this offense.
Inattentiveness and negligence are synonymous. Negligent chanting sows the seeds of anarthas, which soon fructify. Pramda, or inattentiveness, is of three kinds_ audsnya, jadya and viksepa. Vikepa is the most dangerous, for as rla Bhaktivinoda hkura explains, Distraction in chanting produces a type of illusion, causing serious offenses against the holy name that are very difficult to overcome. This illusion leads to craving for wealth, the opposite sex, position, success and even cheating. When these attractions cover the heart, the offender loses interest in _ Harinma Cintmani, Ch. 12. chanting the holy name. rla Bhaktisiddhnta Sarasvat hkura also explains that If one hears and chants without trying to give up offenses, one becomes materially attached to sense gratification. _CC madhya 9.160p Apathy, indifference, no fixed resolve in bhajan. defense: (1) Chant in association of saintly devotees, imbibe their mood (2) Associating with such devotees, take up their discipline. (3) Chant with Tulas Dev or at the pastime places of Ka and His devotees. (4) Hear the glories of Nma and His devotees regularly. (5) Perform as much Nma sakrtan as possible.

PRAmdA

- audsnya -

Laziness in chanting; interrupting it to do something else, or to take rest. defense: (1) Associate with devotees who dont waste time engaging in useless talk or activity. (2) Observe them carefully and try to follow their example. (3) Hear the glories of Nma and His devotees regularly. (4) Perform as much Nma sakrtan as possible.

- jaya -

Distraction, misplaced attention of mind. defense: (1) Regularly check you are chanting sincerely. (2)Concentrate on the quality of your chanting and pronounce the mantra clearly. (3) Make a constant effort to fix the mind on hearing Nma. (4) Try to absorb yourself in more chanting on Ekda, appearance days etc. (5) Regularly spend some time alone in a quiet place trying to concentrate deeply on your chanting. (6) Take shelter of rla Prabhupda and sometimes chant with his japa tape. (7) Perform as much Nma sakrtan as possible. (8) Beg the holy name for His mercy with genuine humility.

- vikepa -

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The mentality needed to Overcome inattentive Chanting

I always take care not to neglect completing the number of Names to be chanted according to my vow. I see to this regularly, again and again. I chant the Holy Names with great attention; free from the offense of inattentiveness, I engage in bhajana. Giving up the ambition to simply increase my numbers, I constantly chant the Holy Name in the awareness that I do so by Your mercy. Please be merciful to me, O Lord, so that the offense of inattention in chanting never blocks my ability to relish the rasa of the Holy Name. I should spend a little time alone in a quiet place and practice concentrating deeply on the Holy Name. Therefore I pray constantly at Your lotus feet to be able to always utter each Name distinctly and to experience emotion when meditating on them. Simply by ones own effort, no one in this material world can overcome inattention. Such a victory can only come by Your merciful blessings. I take great care to beg for Your mercy, my heart overcome with emotion, knowing that You are all-merciful and will always be generous with Your blessings. If I make no effort to attain Your mercy, O acnandana, then I will remain ever unfortunate. HnC 12.43-51

What Are the Characteristics of a Chanter Free from nma-apardha?

One who diligently gives up all blasphemy of Vaiava sadhus, who adopts the pure understanding that Viu is the supreme truth, who accepts the guru and scriptures that promote the Holy Name as topmost, who believes in his heart that the Holy Name is completely pure and spiritual, who attentively discards all sinful motivation, the seed of sin, who preaches the pure Holy Names only to those who possess faith, who entirely gives up all ritualistic pious activities, who meditates on the Holy Name without being distracted, taking full shelter is the most fortunate soul in three worlds, the most blessed, 329

the reservoir of all virtue and most worthy of receiving Kas mercy. By chanting in this way, such a devotee experiences the awakening of bhva for Ka which leads to prema, all in a very short time. When Ka wishes, such a devotee quickly transcends any semblance of being merely on the stage of spiritual practice. Passing the stage of bhva, one attains the stage of prema at which point one attains the highest perfection, according to all the scriptures. O Lord, You have Yourself stated that anyone who chants without offenses is a great personality who attains the treasure of love for Ka. HnC 13.38-46

inspirational and Practical Help to improve your Chanting of the Holy name

OH nmA, yOu ARE EvERyTHinG!

na nma-sada jna na nma-sadam vratam na nma sada dhyna na nma sada phalam na nma sadas tyago na nma sada ama na nma sada punya na nma sad gati nmaiva param muktir nmaiva param gati nmaiva param ntir nmaiva param sthiti nmaiva param bhaktir nmaiva param mati nmaiva param prtir nmaiva param smti nmaiva kraa jantor nmaiva prabhur eva ca nmaiva paramrdhya nmaiva paramo guru There is no knowledge, vrata, meditation, fruit, renunciation, sense control, pious act, or goal as great as that of Nma. Nma is the supreme liberation. Nma is the supreme destination. Nma is the supreme peace. Nma is the supreme auspicious situation. Nma is supreme devotion. Nma is supreme intelligence. Nma is supreme love and Nma is the supreme remembrance. Nma is the souls reason for existence. Nma is the Lord of the soul. Nma is the most worshipable object. Nma is the supreme guru. Agni Pura, quoted in BvTs r Caitanya-ikmta,
Sixth Rainfall, Third Shower.

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HELPFuL REmindERS FOR ACCESSinG

nmAS ATm
* What does Nma mean? *
Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare All Time Mercy. Nmas mercy is always accessible. Your faith in Nma. (BVT, Godruma Kalpatavi) Nma also has many incentive schemes to help you build your withdrawal capacity. The Pacatattva mah-mantra. Use of any other card will draw only counterfeit currency. (BVT, op.cit.) The sadhus. They are always there to assist you and protect your interests. Your heart. Youre dealing with a person, not a machine. Expertise in pushing buttons wont help. Youll have to take the time and interest to personally interact with Nma. No, Nmas ATM can be used by one and all, at any time, and any where. Yes, Nma Sakrtana.

* What does ATM mean? * What is the currency I can

deposit and withdraw?

* *

* What is the ATM card used to

help access Nmas mercy?

* Who are Nmas security guards? * * What room do I enter to access *

Nmas mercy? complicated?

* Is the access machine

* Are there any restrictions in

using this facility?

* *

* Are there any bonuses to help

me build my capital?

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r Caitanya mahprabhu Shares a Secret: The Seven Transcendental Effects of the Holy name
ceto-darpana-mrjana bhava-mah-dvgni-nirvpana reya-kairava-candrik-vitaraa vidy-vadh-jvanam nandmbhudhi-vardhana prati-pada prnamtsvdana sarvtma-snapana para vijayate r-ka-sakrtanam Let there be victory for the chanting of the holy name of Lord Ka, which can cleanse the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Ka expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. This first verse of ikaka mentions seven transcendental results which are attained by chanting the holy name: 1. Ceto-darpaa-mrjana: The mirror of the heart is purified. The material mind resembles a mirror covered by the dust of innumerable material impressions. They are collected in many lives and prevent one from recognizing the eternal spiritual form of the soul. The original, spiritual mind, however, is free from the dust of material coverings, and by chanting the holy name, the superficial covering is removed and the spiritual state of the mind is revealed. 2. Bhava-mah-dvgni-nirvpaa: Chanting extinguishes the sufferings of the tremendous blazing fire of material existence. In the daily morning prayers the spiritual master is addressed, The spiritual master is receiving benediction from an ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially affected world by extinguishing the blazing fire of material existence. This fire of material existence is extinguished by the nectarean rain of the holy name, and the holy name is received from the spiritual master. Therefore, the most important instruction of the spiritual master to all of us is to chant sixteen rounds daily. 3. reya-kairava-candrik-vitaraa: Chanting resembles the cooling moon rays which cause the white lotus of good fortune, or auspiciousness, to bloom. A white lotus flower fully blossoms when it is touched by the moon rays. Similarly, the moonlight of the holy name reveals all auspicious things to the serious chanter. Even if one chants on the nmbhsa stage_which is not yet the perfected stage_he will be freed from all past sins and influences which make him suffer. 332

4. Vidy-vadh-jvanam: Chanting is the life and soul of all knowledge. The Sanskrit word vadh means bride: In the heart of the devotee who chants the holy name, bhakti-dev, the bride of the Lord, appears, together with her two sons named knowledge and renunciation. Chanting evokes transcendental knowledge in the heart and naturally relieves one from the unhealthy grip of material attachments. 5. nandmbudhi-vardhana: From chanting arises the auspicious ocean of transcendental life. This means that our whole spiritual life develops from our chanting. 6. Prati-pada prnmtsvdana: At every step sincere chanting invokes perfectly sublime nectar. 7. Sarvtma-snapana: Chanting has a cooling and refreshing effect on every one. The desire to enjoy material life is like a spreading fever, or fire, which affects the conditioned soul and tempts him to act sinfully, even against his own will. r Ka explains in the Bhagavad-gta, It is lust only, which is born of contact with the material mode of passion and later transformed into wrath, (and) which is the all-devouring sinful enemy of this world. By chanting the holy name, however, this fever is lowered and thus ones material life gradually diminishes. Traditionally a five-flame ghee lamp is offered to the Deities. However rla Bhaktisiddhnta Sarasvat hkura introduced a seven-flame ghee lamp to represent the sevenfold path of successful sakrtana. Such lamps are still available in more traditional brass and copper shops in Navadvpa and Vndvana. The Editor

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An applicational mantra that guarantees defense against offense

One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others, can very easily always chant the holy name of the Lord. (iktaka 3)
1st OFFEnSE: To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. dEFEnSE: A devotee who is sincerely trying to apply Siksastaka 3 in his life considers himself insignificant, fallen and in need of mercy. Therefore he will not be concerned with the faults of other devotees; nor blaspheme or envy them. PRAyER: When will ri Caitanya Mahprabhu show his causeless mercy to me by allowing me to attain the shade of the lotus feet of all the Vaisnavas? When will I be able to give up this false ego so deeply engrossed in sense gratification, and be able to properly honor them? Bhaktivinoda prays unto the lotus feet of the Vaisnavas, O dear devotees, please be merciful and take this worthless person into your association. (BVT) 2nd OFFEnSE: To consider the names of the demigods like Lord Siva or Lord Brahma to be equal to, or independent of, the name of Lord visnu. dEFEnSE: He never mistakes the positon of the demigods because he knows that all living entities, including the demigods are insignificant parts and parcels of his beloved Ka. They are His eternal servants and can grant no blessing without His sanction. PRAyER: O my dear mind, maintaining polite respect for the demigods, worship only Lord Hari. All the demigods are the dear friend of one who has actual devotion to Hari. (BVT) 3rd OFFEnSE: To disobey the order of the spiritual master, or to consider him an ordinary person. dEFEnSE: He will not act against the orders of his spiritual master because he is painfully aware that he possesses neither the transcendental power nor the intelligence to go back to Ka independent of Gurus mercy and shelter. PRAyER: Oh friend, make the teachings from the lotus mouth of your spiritual master one with your heart, and do not desire any thing else. Attachment to the lotus feet of the spiritual master is the best means of spiritual advancement. By his mercy, all desires for spiritual perfection are fulfilled. (NDT). 4th OFFEnSE: To blaspheme the Vedic literature, or literature in pursuance of the Vedic version. dEFEnSE: Being painfully aware of his lack of realized knowledge, he studies humbly, in the mood of a disciple, the holy writings of Srila Prabhupada and the acaryas. PRAyER: O Srimad-Bhagavatam! O my only friend! O my dear companion! O my teacher! O my greatest wealth! O my deliverer! O my good fortune! O my bliss! I offer my heartfelt obeisances unto you! (SG). Oh my Lord, oh most compassionate Personality! Your two divine lotus feet are beautifully decorating the summit of all the scriptures. And when those lotus feet in turn decorate the heads of all the spiritual masters coming in the line of disciplic succession, then their beauty and splendor increases a hundred-fold. Seeing this truth, my heart has become fully satisfied (BVT.) 5th OFFEnSE: To consider the glories of chanting Hare Ka to be imagination. dEFEnSE: As a result of his offenseless mentality, he has actually experienced something of the potency of the Holy Name. Therefore he never considers His glories to be imaginary. PRAyER: All glories to the holy name, the storehouse of the nectar of divine bliss, who is none other than the Supreme Truth, ri Ka. To shower mercy on His devotees, He has descended in the form of sound, bestowing compassion on all. Oh eternal Hari Nma, You possess all powers and bestow

mAHPRABHuS TRAnSFORmATiOnAL THERAPy

auspiciousness upon the jvas. Coming only for our deliverance, You are the sole friend who can rescue us from the ocean of birth and death. All glories to You! (BVT).

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6th OFFEnSE: To give some mundane interpretation on the holy name of the Lord.

dEFEnSE: Fixed in being a humble servant of the holy name, he has some realization of Nmatattva and therefore never makes the mistake of whimsically interpreting the holy name. PRAyER: O holy name of Ka, you are transcendentally blissful. You bestow all spiritual benedictions, for You are Ka Himself, the reservoir of all pleasure. O holy name, you are complete and the form of all transcendental mellows. You are not a material name under any condition and You are no less powerful than Ka Himself. All glories to You! (RG). 7th OFFEnSE: To commit sinful activities on the strength of the holy name. dEFEnSE: Identifying with the mood of Siksastaka 3, he does not so strongly identify with the body; nor with the desire to be materially happy or enjoy this world. Hence his tendency towards sinful activity is minimal, as is his interest in abusing the holy name. PRAyER: Oh my Lord Hari! I am guilty of committing thousands upon thousands of sins. And so I have fallen into the belly of this terribly deep, dark and fearsome ocean of material existence. There is absolutely no shelter for me in this hellish place. And so I take shelter of Your two lotus feet. Please be kind to me and claim me as Your own. (BVT.) 8th OFFEnSE: To consider the chanting of Hare Ka as one of the auspicious, ritualistic activities offered in the Vedas as fruitive activities, (karma - kanda). dEFEnSE: He chants absorbed in the meaning of the maha - mantra - O Rdh! Please engage me in Your Kas loving service, and so there is no possibility of his committing this apardha. PRAyER: O my dear mind! what can I say to you now? With high hopes of future happiness, I fell into the trap of fruitive actions and reactions. And now I am entangled in mayas spiderlike web. I am being destroyed by my own nonsense. How much trouble I have suffered because I failed to seriously worship the beautiful lotus feet of Hari! (BVT.) 9th OFFEnSE: To instruct a faithless person about the glories of the holy name. dEFEnSE: He realizes that the holy name is the most precious gift he can give anyone, because the holy name is Ka. He therefore takes the responsibility of introducing Nma to His rebellious servants very seriously, and does so very carefully and sensitively. To instil faith in the faithless, he always encourages Nma - sankirtana. PRAyER: Please tell me, when oh when will that day be mine? When will my offenses come to an end and a taste for the pure holy name be infused within my heart by the power of divine grace? When will Lord Nityananda be merciful to me and free me from the illusion of worldliness? When will He give me the shade of His lotus feet and bestow upon me the qualification to enter the market place of the holy name? (BVT.) 10th OFFEnSE: To not have complete faith in the chanting of the holy name and to maintain material attachments, even after understanding so many instructions on this matter. dEFEnSE: He is always endeavoring to improve his chanting of the holy name; to weed out anarthas and avoid Nma - pardha. And so the holy name is pleased to bless him with strong faith and a natural detachment from I, me and mine, and matter. PRAyER: O merciful Lord! All that I am and have I now offer at Your lotus feet. I no longer consider even myself to be mine, for now I have become exclusively Yours. The false conception of thinking in terms of I and mine has finally left me. May it never again find a place to settle within my heart. (BVT.)
* if one chants the holy name in this manner be will certainly awaken his domant love for Kas lotus feet. _ Cm, CC Antya 20. 26 * Chanting the holy name adorned with these four blessed qualities is the highest success of human life. This is the message of Lord r Caitanya mahprabhu. rla Bhaktivinoda hkura * This sloka was spoken for the sole purpose of focusing on how to avoid nma pardha and nmabhasa inchanting. rla Bhaktisiddhnta Sarasvat hkura

335

BEFORE BEGinninG JAPA

Before beginning your japa session, remember your Gurudeva, rla Prabhupda, the six Gosvms and the Pacatattva, headed by r Caitanya Mahaprabhu*. Sincerely offer prayers to them. Such meditative prayers may include: i am by nature the eternal servant of Ka. But because of my bad fortune, i have been inimical toward Ka from time immemorial. identifying with my body, i have been continuously wandering in the cycle of birth and death in the material world, suffering the burning three-fold miseries. As a result of some unimaginable good fortune i have attained the mercy of my spiritual master, and now i know that i am Kas eternal servant. i am an infinitesimal spiritual being completely apart from the gross and subtle body. i have obtained the good fortune of serving the lotus feet of r Guru. under his order, i am following in his footsteps to serve the lotus feet of r Caitanya mahprabhu and GndharvikaGiridhr (or the names of your worshipable deities). Pacartra Pradpa Oh vaiava hkura, alone i have no strength to chant the holy name of Lord Hari. i beg you, therefore, please be merciful, and with a particle of faith, give me the treasure of the holy name of Ka. rla Bhaktivinoda hkura O my Lord, O Supreme Personality of Godhead, will i again be able to serve your eternal servants, who find shelter only at your lotus feet? O Lord of my life, may i again become their servant so that my mind may always think of your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of your Lordship? B 6.11.24 O name that destroys the many sufferings of they who take shelter of you, O name that is the form of delightful and intense spiritual bliss, O name that is a festival of happiness for Gokula, O perfect and complete Holy name of Lord Ka, i bow down and offer my respects to you. rla Rpa Gosvm

PRAyER POWER

* Simply by remembering the spiritual master, the devotees of the Lord,

and the Personality of Godhead one invokes their benedictions, destroys all difficulties, and very easily fulfills his own desires. CC di 1. 20-21 phala) of an elevated person by thinking of him. _Padma Pura, Uttara-khaa, Ch. 112, V9-29 336

* One receives one-hundredth portion of the religious merit (punya

duRinG JAPA
Often the mind will try to distract us during our chanting. Prayers like the following can help us greatly during such frustrating times: * O fool! O rascal mind! This body is under constant attack from innumerable attachments and diseases, and death is certain. What remedial measures have you taken? Just drink the medicine of Kas name, which is the cure for all diseases! Mukundamala O mind, why are you giving up the nectar of Kas names to talk of such things as family problems, security, and all? What can i say to you? Just chant the Holy name! Mdhurya Kdambini O Rdh Ka, you are like two great oceans of mercy. Please be merciful to me. i take shelter of you and surrender unto you. Although i am a sinner and an offender, please engage me in your divine loving service. Sanat-kumra-samhita O Hari! O my merciful Lord! All glories to you, the Lord of Rdh! many times i have avoided you, but this time please take me as your own. Songs of the Vaiava cryas.

End WiTH PRAyER

At the end of your chanting session, we suggest you offer the results to the Holy Name with a personal prayer. The following prayers are also beautifully appropriate:* i commit thousands of offenses day and night, O madhsudana, but please think of me as your servant and kindly forgive them. Pacartra Pradpa O Lord of my heart, please hear my prayer. you are the Supreme Lord. Please do not reject me. Even if i commit offenses, still you are my only protector. Please give me some insignificant service and consider meyour own servant. Prema Bhakti-candrik After this, we suggest you offer your heartfelt obeisances to Nma, rla Prabhupda and your spiritual master and begin your blissful day of service for their pleasure.
Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare

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HELPFuL PRAyERS
*To overcome distraction:
O Nma, when will that day come when I will take on the mood and behavior of Your unalloyed eternal servant? Then all other distracting desires of my mind will automatically become totally exhausted, and I will be able to whole-heartedly render service unto You, my eternal Master. rla Bhaktivinoda hkura

* To improve attention:

O Ka! hkura Bhaktivinoda has warned us that inattention is the main door into the house of apardha. O Ka! Please let me taste some pleasure in Your names, so that I can focus my full attention on chanting. May Your holy names become deeply impressed in my mind.

O Ka! There is so much attraction within me, but why dont I have any attraction to Your holy names? I am attracted to so many sweet sounds, forms, tastes, smells and objects of touch. But all these material attractions pull me further and further away from You. My favorite attractions are in reality nothing but distractions from You. O Ka! Please enchant my heart and captivate my restless mind. Please bless me with the matchless wealth of attraction to Your holy names.

To increase attraction:

* To

O Ka! By nature I am attached to so many wrong things. Please help me to transfer all my attachments to Your lotus feet. O my Lord! May chanting Hare Ka become an inseparable part of my life. Please help me to chant Your holy names with pure attachment.

develop attachment :

* To

O Ka! May I chant Your holy names with heartfelt emotion. Oh, when will I become charmed by the ambrosia of Your names and start chanting from the heart? O Ka! Please help me to chant with sincere feelings of affection for You, for Rdhik, and for Your holy names. Please show me the way to chant with a genuine affection which will ripen into pure love for You.

develop affection:

* To

O Ka! Please attract my mind and heart to Your holy names. May I chant with full attention and may I quickly become absorbed in the nectarean taste of Your names. May the sweet charms of Your names drive out all distractions and fully enchant my heart. Please give me strong attachment to Your wonderful names. Please be merciful to me, and help me to rise to the platform of genuine affection and pure love only for You. Art of Chanting Hare Ka Mahanidhi Swami The bird of the mind flies on two wings - the past and the future. Oh mind, cut those wings! Be here now! Just hear, chant and remember, and let me learn to love, serve and surrender!

achieve all of the above

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Creating a Favorable Culture for Chanting the Holy name

The main obstacle to entering into nmas all-merciful, powerful, and very loving association is that we chant without taste. Our chanting has no life. Unfortunately, a primary symptom of such chanting is that we chant inattentively. We are not focused on nma because we have no attraction for Him, and so the mind is distracted by so many other things. And that means we are not watering the bhaktilata, but instead the weeds that will choke our devotional creeper. One may well ask, Isnt it better not to chant than to chant inattentively? But perhaps a better question would be, What do you do about inattentive chanting? Bhaktivinoda hkura gives a number of answers, but the main thing he says is, Perform nmasakrtana. It is the best cure. The reason is that not only do you have wonderful Vaiavas around you who are supporting your attempt to hear and chant, but nma-sakrtana builds faith in the heart. The main reason we cant chant nma with attention is because we dont really have faith in Him, and so we give Him a back seat in our lives. When faith in nma grows stronger through the association of others in nma-sakrtana, then our individual nma-bhajana also becomes so much more focused and dynamic. It is important to understand that how you live your life obviously has a lot to do with how successfully you will be able to enter the world of nma. What do you do before you take rest? What is your state of consciousness? If you are in the habit of being more introspective and more prayerful before you take rest singing bhajans, aakas, and so on then your consciousness will be on a higher level when you rise in the morning. And if the first thing you do upon rising is beg for the mercy of guru, the cryas, and the Vaiavas and sing the glories of nma, you will easily be able to enter your bhajana in the mood of a humble, enthusiastic servant. Otherwise, one generally has to deal with the mood of the mind, which is so dry and frustrating. We want to deal with the feelings of the transcendental soul, of our real heart. And thats a whole different realm. We can only do that by entering into nmas realm on His terms, which means, I am your servant, I want to reestablish my loving relationship with You. But not just Kas servant, also the servant of His servants. Meditation upon the fifth verse of ikaka makes that clear. r Caitanya prays to become a speck of dust at the Lords lotus feet, and there are so many uddha-nma bhaktas already at His feet. Actually, that is where we belong in their association at His feet. Its not so easy to find a uddha-nma bhakta, but our begging to the holy name should be for that association with souls who are dedicated to nma. It is not just a matter of engaging the ear, tongue, or the mind. The heart also has to be involved in the process of bhajana. If the attitude is right, and the heart is yearning, then a pure greed born of intense desire will certainly fulfill our spiritual desires, by nmas grace. 339

It is so important to have strong faith in nma. Bhaktivinoda hkura describes why in a nutshell: There are only two things of substance in this world; the jva and nma. Nothing else. Everything is an expansion of nma and His potencies. Nothing exists outside of nma not even us! If we have firm faith in this, entering into nmas world as His humble servants is not such a big problem. A most essential thing to realize if we want to enter deeply into nma-bhajana is that nma is a person with deep emotions. And the realm of nma can only be entered through purity and depth of heart. In the first verse of ikaka, Mahprabhu shows us how to achieve such purity; simply through the offenseless chanting of the holy name. When that verse talks of chanting, however, it is naturally also talking about carefully hearing the holy name. It is important to remember that we have no potency to clean the heart ourselves. We are completely dependent on nma to clean it. We thus have to become cooperative servants of the holy name. The first qualification of a good servant is to be a good listener; to listen to what the master wants. By absorbing ourselves in the sound vibration of the holy name, nma will enter the heart and do His work. Ceto-darpaa-mrjana. So this is the most essential thing, the first point. When we talk about ravaa krtana vio smaraam, ravaa is the essence. But it must be done with a genuine yearning of the heart. In other words, we have to deeply aspire to listen to what our master wants, to what He is saying. Nma is speaking. He has something to say. What is He saying? Listen carefully. Then our chanting will be attentive. It will be dynamic and alive. We also have to understand clearly that nma, according to the second verse of the ikaka, means nma and all His potencies. All potencies doesnt just mean spiritual potencies. So when we chant nma, if we listen carefully to Him, we are connecting with the internal realm. If when we chant, we listen to the mind, then we are connecting with the material potencies. And naturally we will get the corresponding result. This is one of the essential things we have to remember if we really want to achieve nma. If we want to link with Him in the internal realm, we have to enter into our chanting as His servants, not as the minds servants. The minds service will simply entangle us not so satisfying, not so pleasant. A very practical way to help loosen the minds hold on us is to always remember that one who has a taste for issues has no taste for nma, and one who has a taste for nma has no taste for issues. So I have shared a few thoughts I feel are essential to understand and remember if we really want to enter into the realm of nma-bhajana. But what is the heart of all this? What is the essence of the essence? In conclusion, this is what I would now like to share: never underestimate the mercy of Patita-pavana Gaura (who is the savior of the fallen) and Adoa-dara Niti (who does not see your faults). Accept Their Lotus Feet as your life and soul, and They will keep your heart and bhajana in line, and everything both spiritual and material will work out just fine. (jaya) r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvasdi-gaura-bhakta-vnda Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare 340

dHmA APARdHA
Am I a Part of the Problem, or a Part of the Solution?

341

Loss of a Chance to Live in r Kas Abode There are many sacred dhmas manifest in India. However, the dearest and most sacred to the Gaudiya Vaiavas is r Vndvana Dhma. This preference is a very subtle and confidential heart matter. But rla Bhaktivinoda hkura explains it very beautifully and poignantly in his Gta-Ml: When will I make no distinction between the holy land of Gaura-maala and Vraja-maala? At that time, I shall be transformed into a Vrajabs. Then I will see the true form of the transcendental realm open up before my very eyes, and I will thus become one of the maidservants of rmat Rdhrn. When will I be able to leave my gross bodily identity far behind? Then, within a split second, I will completely forget about all these temporary external affairs and behold the exquisite beauty of the divine realm of Vraja, which is completely pervaded with eternal conscious bliss. Siddhi-llas 1(4), 2(1); Gta-Mla.

dHmA APARdHA

Whether we come to visit or to reside we obviously need to be very aware of the ten offenses to the Dhma and very carefully and consciously avoid them. What are these ten apardhas?

342

THE TEn OFFEnCES TO BE AvOidEd in THE HOLy dHmA 1. 2. 3. 4. 5. 6. To have contempt or disrespect towards the guru who is the revealer of the holy dhma. To think that the holy dhma is temporary. To commit violence towards any of the residents of the holy dhma, or to any of the pilgrims who come there, or to think that they are ordinary mundane people. To perform mundane activities while living in the holy dhma. Earning money by and making a business of Deity worship and chanting the holy name. To think that the holy dhma belongs to some mundane country or state such as Bengal, or to think that the dhma of the Lord is equal to a holy place connected with some demigod, or to attempt to measure the area of the dhma. To commit sinful acts while in the dhma. To consider Vndvana and Navadvpa to be different. To blaspheme the stras which glorify the holy dhma. To be faithless and to think that the glories of the dhma are imaginary.

7. 8. 9. 10.

Even a cursory glance of this list makes it very apparent that visiting or residing in the Dhma is a very sensitive and subtle matter. We cant afford to be grossly self-centred, assertive or judgemental. There is another culture predominating here _ a culture of love. rla Prabhupda tells us, The ideal place to execute Ka consciousness is Vrajabhmi or Vndvana, where the people are naturally inclined to love Ka and Ka is naturally inclined to love them. CC madhya 4.95 To actually enter Vraja Dhma we need to attune our hearts and minds to the heart pulse of the place and its residents. And so, rather than give a clinical analysis of each dhma-apardha, we will have you study the vaccinations needed to safely enter Vndvana Dhma, and introduce you to our Residental Permit Application form, complete will a rationale sheet. Lets begin by taking a look at the vaccinations required. 343

vaccination Requirement notification

The following vaccinations are required to obtain your vndvana Residential Permit. They must be taken regularly until you obtain permanent residency here. Our vaccination clinic is open from 4.30 Am - 1.00 Pm and from 4.30 - 8.30 Pm. Please avail of this free facility, for it will help protect you from the eighteen deadly diseases that obstruct the attainment of vraja bhakti, which is a prerequisite for living permanently in Vraja.

Ptan - ghtana Tavarta - hana akaa - bhajana Vatssra - hana

This vaccine will protect you from bogus gurus and the materialistic mind. Protection from indulgence in useless scholarship, dry reasoning, argument, controversy. Protection from a load-carrying mentality born of bad habits; lethargy, dullness, false pride. Protection from a childish and mischievous mentality that is easily influenced by bad association and greed for mundane sense gratification. Nmpardha. And from cunning, duplicity, deceptive behavior, hypocrisy.

Baksra - mardana Protection from cheating religion, especially

Agha - mardana

Protection from intolerance and cruelty, violence, a desire to trouble others born of envy. (2) attraction to karma and jana, (3) attraction to the opulence of Ka rather than His sweetness. mentality.

Brahm - vimohana Protection from (1) doubting the supremacy of Ka,

Dhenukasura-ptana Protection from gross materialistic mentality, enjoying Aria - ptana Kliya - tana Agnim ptv
Protection from the pride of fraudulent religionists, disrespect for the pure devotional process. Protection from brutal cruelty, maliciousness, pride, envy and crookedness. Protection from sectarianism, hatred, and arguments between Vaiavas or different religions. 344

Pralambsura-ghtana Protection from lust, desire for profit, adoration and distinction, impersonalism. Indra-nistambhah Vyomsura-hana Protection from indulgence in demigod worship. Protection from stealing others property and speaking lies. Protection from indulgence in wine and other intoxicants. Protection from bhakti motivated by desire for fame and sense gratification. Protection from Myvd and atheistic mentality. Protection from the vanity of thinking I am a great devotee, I am guru; also from the false ego arising from attachment to wealth and material acomplishments.

Nanda - vatsala

akhacda-hana

Nanda - agrast

Ke - mardana

n.B. unlike other vaccinations, these vaccinations must be taken through the ear. Please contact our vaccination clinic for further details. Thank you (Bhaktivinodahkuras r Caitanya ikmta and r Ka - sahit)

Wed also like to give you an official brochure further explaining these vaccinations so that you can clearly understand the need to take them at your earliest convenience. Prevention is always better than cure.

345

(They Represent the Obstacles to Obtaining Vraja Bhakti) (1) Ptan represents the pseudo guru who teaches bhukti and mukti (material enjoyment and liberation). Duplicitous false devotees attached to bhukti and mukti represent Ptan. She also represents the conditioned mind. Being merciful to the pure devotees, baby Ka kills Ptan to protect the newly born affection of the devotees for Him. The cart-demon, Sakasura, represents the load-bearing produced by old and recently acquired bad habits and philosophy, and by lethargy and dullness. The mood created by contemplating baby Ka as He breaks the cart removes this evil. The whirlwind demon, Tvarta, represents the vanity of false learning, the consequent use of faulty arguments and dry logic, the quest for mukti, and association with such falsely proud people. This includes all types of atheists believing in material causality. Being merciful on seeing the affection of the devotee for Him, baby Ka kills Tvarta and removes these obstacles to the devotees worship. The ymala-arjuna trees represent the intoxicated pride and arrogance that stems from high birth and wealth, and which breeds violence, illicit sex, debauchery and addiction to wine; all of which leads to loose speaking and shameless brutality to other living beings. Ka, being merciful, removes this sin by breaking the twin Ymala-arjuna trees. vatssura, the demon who assumed the form of a calf, represents performing sinful activities because of an immature mind under the control of greed and the bad influence of evil company. By the mercy of Ka, this fault is vanquished. Baksura, the demon who assumed a huge duck-like form the size a hill, represents false dealings performed out of deceit, cheating, cunning and hypocrisy. Without eliminating all these, uddha-bhakti does not appear. Aghsura, the demon who assumed the form of a gigantic snake, represents the malignant sinful mentality that desires to cause trouble and violence to others out of hatred and malice. By Kas mercy, this tendency must be removed, for it is one of the offenses to Harinma.

THE dEmOnS in vRAJA-LL

(2)

(3)

(4)

(5)

(6)

(7)

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(8)

The Brahma-mohana-ll, the illusory enchantment of Lord Brahm, represents the scepticism that may arise because of attachment to the paths of jna and karma. It further represents disregard for the superior sweetness of Ka from over-attachment to the Lords majestic aspect. When all this is dissipated by Ka, this offense can be avoided. dhenuksura, the demon who assumed the form of an ass and was killed by Balarma, represents gross intellect and complete ignorance of uddha-jna, bhakti-tattva and svarpa-jna.This originates from material intelligence, lack of spiritual intuition and idiotic foolishness. This condition, which must be destroyed, is completely contrary to spiritual knowledge.

(9)

(10) Kliya, the huge multi-headed serpent, represents pride, deceit, harm towards others, unkind crookedness and malicious cruelty. The devotee must give up all these completely. (11) The davgni-vina-ll, the pastime of destroying the forest fire, represents subduing any type of useless conflict, such as pointless argument, malicious disagreement with other sampradayas and maths, disrespect for the devats, and angry fighting against anothers opinion. (12) Pralambsura, who appeared as a disguised gopa, represents a sham of devotion while secretly maintaining a greedy lust for women, money, worship and position. This hypocrisy must be given up completely and can only be killed by Balarmas mercy. (13) The dvnala-pna-ll, Kas pastime of swallowing the forest fire, represents the obstacles that atheists create against dharma and preachers of dharma. Ka kindly removes these obstacles to the propagation of true dharma. (14) The yjika-vipra-ll, the brhmaas performing yaja, represents indifference to ka-bhakti caused by over-identification with the duties of varsrama-dharma, or absorption in the activities of karma- ka. (15) The indra-pj-vraa-ll, the prohibition of the worship of Indra by Ka, signifies subduing the anartha that is the worship of many devats, or worship of the individual self as the Supreme. (Considering within oneself, I am Brahman.) (16) The varua-ll , the pastimes of Ka releasing Nanda Mahrja from the clutches of Varua, symbolizes the misuse of intoxicants. Some people mistakenly 347

think that imbibing liquor and other intoxicants will increase ones spiritual bliss and improve bhajana. Such misunderstandings must be abandoned. The snake that attempted to swallow Nanda Mahrja represents impersonalistic myvda philosophy and other such philosophies that try to swallow up the real nature of bhakti. Thus, the association of adherents to myvda philosophy must be avoided. (17) The akhaca-vina-ll, the killing by Ka of the demon akhaca and snatching away his crest jewel, symbolizes destroying the desire for name and fame and the morbid desire for women. (18) The Aritsura-vadha-ll, the killing by Ka of the demon that had assumed the form of a bull, symbolizes destroying the attraction for cheating religion with its external show of pomp and splendor and the concomitant disregard for uddha-bhakti. (19) The Kei-vadha-ll, Kas pastimes of killing the demon that had assumed the form of a huge horse, represents freeing the sincere devotee from the illusion of considering himself a great devotee or crya. Such an illusion produces material pride and the tendency to lord it offensively over others. This illusion must be carefully given up. (20) The vyomsura-vadha-ll, Ka killing the demon who flies in the sky, represents leaving the dishonest company of thieves and fake, deceitful devotees. r Caitanya ikmta and r Ka-sahita rla Bhaktivinoda hkura

Lets now take a look at the official Residential Permit Application form youll need to submit if you decide youd like to live in vndvana. 348

RESidEnTiAL PERmiT APPLiCATiOn FOREiGn REGiSTRATiOn OFFiCE, mATHuRA

1. Are you firmly convinced that it is by the mercy of r Gurudeva and rla Prabhupda that you will attain the shelter of r r Rdh Ka in (yES/nO) Vndvana? Are you confident that you have received the mercy of r r Gaura-Niti?
(yES/nO)

R vndvAnA dHmA

2. 3. 4.

Do you consider yourself reasonably well conversant with the writings of (yES/ nO) the Gosvms, (e.g. rla Prabhupdas Nectar of Devotion)? Are you honestly able to accept the ugliness and dirtiness of todays Vndvana as yogamayas covering, and not be influenced in your vision (yES/nO) by it? Do you have an attraction for wandering in the twelve holy forests of (yES/nO) Vraja? Are you thinking to take it easy in Vndvana, or to earn your livelihood (yES/nO) here? Do you have faith that by the potency of the Holy Name you can andwill (yES/nO) actually attain r Vndvana Dhma? Do you have any attraction to hearing and chanting about Ka?
(yES/nO)

5.

6. 7. 8. 9. 10. 11. 12. 13.

Is it more your mood to try and love Ka rather than try to know and (yES/nO) understand Him? Are you strict in the habit of honoring only Ka prasda?
(yES/nO)

Are you apprehensive about the mosquitos, monkeys or beggars in Vndvana, (yES/nO) or concerned about disease here? Are you trying to become free of the tendency to envy, faultfind and criticize?
(yES/nO)

Is it your nature to greet other people with tolerance, mercy, friendship and equality? (yES/nO) 349

14. 15. 16.

Are you able to at least theoretically accept that all living entities in Vndvana are eternal, and full of knowledge and bliss? (yES/nO) Do you consider your attachment to Ka one of your strongest attachments?
(yES/nO)

Are you happy with the sincerity and purity of your chanting of km-gayatrmantra?
(yES/nO)

17. 18.

Do you have a firm, heartfelt desire to assist in some way r Caitanya (yES/nO) Mahprabhus all-merciful sakrtana mission? Are you confident that you will be content to live in Vndvana?
(yES/nO)

THAnK yOu FOR yOuR APPLiCATiOn Official receipt of it will be acknowledged within seven working days. if you fail to receive such notification, kindly contact our Head Office on : Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare

P.S. it may well be that many of these questions are not clear to you, or are confusing. And so wed also like to give you a rationale for each question. Please take a careful look at the attached brochure before completing and submitting your application form. Thanks. 350

Residential Permit Application Rationale Sheet

(1) Are you firmly convinced that it is by the mercy of r Gurudeva and rla Prabhupda, that you will attain the shelter of r r Rdh Ka in vndvana?

R vndvAnA dHmA

The holy lotus feet of r Guru tells of the Holy Name, tells of the Divine form as worldly desire begins to subside, of the quality of the Divinity on further diminution of such appetite, and draws us fully to the lotus feet of r Ka by telling us of His activities (ll) and the distinctive nature of our individual service when the aptitude for worldliness is still further attenuated. Then we serve the son of Nanda, the highest Personality of Divine Activities by entering into His pastimes. It is from the lotus feet of r Guru alone that this function may be gained. _ rla Bhaktisiddhnta Sarasvat hkura r Caitanyas Teachings Pt. 2, ppl64-165 A person who cannot keep his faith in the words of his spiritual master but acts independently, never receives the authority to chant the Holy Name of the Lord. CC di 7.95-96p

(2)

Are yon confident that you have received the mercy of r r Gaura niti?

Unless one is favored by Lord Caitanya and Nitynanda, there is no need to go to Vndvana, for unless ones mind is purified, he cannot see Vndvana even if he goes there. CC di 8.31p * heno niti bine bhi, rdh-ka pite ni If one does not have the shelter of Nitai, it will not be possible to attain the lotus feet of r r Rdh Ka. ndT, Prrthan

When one realizes the golden form of Lord Gauranga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage and enters the divine abode of the Lord. muaka upaniad 3.3 351

(3) do you consider yourself reasonably well conversant with the writings of the Gosvms (e.g. rla Prabhupdas Nectar of Devotion)?

Actually going to Vndvana involves taking shelter of the six Gosvms by reading bhakti-rasmta-sindhu and the other books that they have given. In this way one can understand the transcendental loving affairs between Rdh and Ka. CC di 8.31p (4) Are you honestly able to accept the ugliness and dirtiness of todays vndvana as yogamys covering, and not be influenced in your vision by it?

rla Prabhupda, how can we understand that Vndvana is Kas abode? There seems to be so much contamination in Vndvana. This is because your senses are impure, said rla Prabhupda, but when your eyes are smeared with the salve of love, then you can see Vndvana. Dont judge Vndvana by the external manifestation. Prabhupda Llamta, vol. 5 rla Prabhupda, why does Vndvana now appear so dirty and unkept?

The ugliness here is yogamy. Its Kas covering. Vndvana appears this way to drive away the atheists and impersonalists. For a devotee, this Vndvana is as good as Kas abode in the spiritual sky, Goloka Vndvana. Vndvana hides herself from the materialists. This earthly Vndvana is a replica of Goloka Vndvana, and therefore it is non-different, but because it is manifest in the material universe, the laws of material nature are working here. vndvana days, Hayagrva Prabhu (5) do you have an attraction for wandering in the twelve holy forests of vraja?

is to gratify itself with the varieties of flavor, but by wandering in the twelve holy forests of Vraja-maala (Vndvana), one can be freed from the twelve flavors of material sense gratification...... Originally, those twelve rasas, or flavors of relationship, are exchanged between the Supreme Personality of Godhead and the living entity in the spiritual world; and by wandering in the twelve forests of Vndvana one can respiritualize the twelve flavors of personal existence. Thus one will become a liberated soul, free from all material desires. B 11.8.20p

* rla Bhaktisiddhnta Sarasvat hkura states that the business of the tongue

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(6)

Are you thinking to take it easy in vndvana, or to earn your livelihood here?

If one goes to Vndvana for sense gratification, or to make a livelihood, he commits an offense and is condemned. Whoever does so must be penalized in the next life by becoming a dog or a monkey in Vndvana dhma. After taking on such a body, the offender is liberated in the next life. CC madhya 22.132p Penance in devotional service of the Lord, either by voluntary submission or by being forced by the Lord, is necessary for attaining perfection, and thus such penance is the internal potency of the Lord. Only love and penance combined can please the Lord, and thus one is able to attain His complete mercy.......... An easy going life and attainment of perfection in transcendental realization cannot go together. B 2.9.23-24p

(7) do you have faith that by the potency of the Holy name you can and will actually attain r vndvana dhma?

The mind and body are upadhs, or external casings. The soul is actually free from all this........our soul has to be set free from external contamination. All perishable values require to be eliminated. Then we shall see that we have devotion. We are devotees. Transcendental sound will be the agency. r Ka Caitanya has told us to place our reliance solely on the Name of Hari........ This transcendental sound has to potency to regulate all our other senses.......It is this absolute sound which will carry us to the region of the Absolute. rla Bhaktisiddhnta Sarasvat hkura r Caitanyas Teachings, pt. 2, pp34-36 do yon have any attraction for hearing and chanting about Ka?

(8)

r Caitanya Mahprabhu said, According to the verdict of the stras, the process of hearing and chanting is the best means to attain loving service to Ka. CC madhya 9.258 It is only by devotional service, beginning with hearing, that one can approach the Supreme Personality of Godhead. That is the only means to approach Him. CC di 7.141

353

(9) is it more your mood to try and love Ka rather than try to know and understand Him?

My devotees may or may not know exactly what I am, who I am and how I exist, but if they worship Me with unalloyed love, then I consider them to be the best of devotees. B 11.11.33 The mentality of Vndvana is the perfect status of mind for the devotee. The inhabitants of Vndvana have no concern with understanding Ka. Rather, they want to love Ka unconditionally........ So our concern should be simply to love Ka. The more we love Ka, the more we shall be perfect. Teachings of Queen Kunti, Chapter 14 One cannot obtain Ka in Goloka Vndvana simply by serving the Lord according to regulative principles. One can attain such perfection only by spontaneous love of God. CC madhya 8.226 (10) Are yon strict in the habit of honoring only Ka prasda?

When a person is attached to Kas lotus feet, he does not eat anything not offered to Ka. CC madhya 19.213p We can never be freed from the attraction of sensous temptations until we give up eating altogether and learn to honor mahprasda. By honoring mahprasda our mundane sensuousness is diminished and ultimately disappears altogether, and it is only then that we are able to understand the real meaning of the stras. rla Bhaktisiddhnta Sarasvat hkura ri Caitanyas Teachings, pt 2, p82 The propensity for selfish enjoyment deadens the pure function of the soul. _rla Bhaktisiddhnta Sarasvat hkura op.cit. p60

(11) Are you apprehensive about the mosquitos, monkeys or beggars in vndvana, or concerned about disease here?

If I can remain in Vndvana as a surrendered soul at the fearless lotus feet of r r Rdh Ka who are oceans of transcendental love, then I have nothing to fear from other living entities, religious principles, dreaded diseases, or even from the controllers of the entire universe. rla Prabodhnanda Sarasvat r vndvana mahimmta, ataka 3. Text 23 354

(12) Are you trying to become free from the tendency to envy, faultfind and criticize?

All animate and inanimate living entities of Vndvana are full of bliss. Those unfortunate souls who attribute faults to them go to the hell known as Rastala due to this offense. They cannot become devotees of r r Rdh Mdhava. May I never associate with fallen sinful people who criticize the residents of Vndvana, who do not glorify Vndvana, who compare Vndvana with any other holy place and who cannot accept that Vndvana is eternal, full of bliss, spiritual and wonderful. By becoming envious of the animate and inanimate living entities of Vndvana one certainly commits a great offense. If such a grave offense is committed then all ones hope and piety is lost. If such a person resides in Vndvana up to the time of his death, then all his sinful reactions are eradicated except for that offense. rla Prabodhnanda Sarasvat r vndvana mahimmta, ataka 17. Text 44, 45, 52 (13) is it your nature to greet other people with tolerance, mercy, friendship and equality?

The Lord is very satisfied with His devotee when the devotee greets other people with tolerance, mercy, friendship and equality. (And) one who actually satisfies the Supreme Personality of Godhead during ones lifetime becomes liberated from the gross and subtle material conditions. Thus being freed from all material moves of nature, he achieves unlimited spiritual bliss. B4. 11. 13-14 The Supreme Lord is not attained by expert explanations, by vast intelligence, nor even by much hearing. He is attained only by one who He Himself chooses. To such a person He manifests His own form. muaka upaniad 3.2.3

(14) Are you able to at least theoretically accept that all living entities in vndvana are eternal, and full of knowledge and bliss?

Unless and until one realizes the fact that even the bodies of the animals of Vndvana such as the dogs and hogs are sac-cid-nanda, or eternal, full of knowledge and bliss, one cannot attain the goal of life, even if one resides in Vndvana. 355

If one realizes that the animate and inanimate living entities of Vndvana are all eternally full of knowledge and bliss, then only does one obtain the body of a maidservant of Their Lordships r r Rdh Ka. rla Prabodhnanda Sarasvat r vndvana mahimmta, ataka 17. 83-84

(15) do you consider your attachment to Ka one of your strongest attachments?

Vndvana life means attachment to Ka. So if you can create that central attachment to Ka, then you can create Vndvana anywhere. P Lecture, B 7.6.8, 10th dec. 75, vndvana Only when the mind is free from designations can one desire the association of the Supreme Personality of Godhead. The mind must have some occupation. If a person is to be free of material things, his mind cannot be vacant , there must be subject matters for thinking, feeling and willing. Unless ones mind is filled with thoughts of Ka, feelings for Ka and a desire to serve Ka, the mind will be filled with material activities. CC madhya 13.137p

(16) Are you happy with the sincerity and purity of your chanting of kmagayatr-mantra?

Within the splendid ocean of light manifested by the bija syllable kli of the kma-gayatr-mantra, the sweet abode named Vndvana is manifest. Vndvana is filled with very wonderful spiritual variety. Everything there is effulgent with the sweetest nectar. Vndvana is the form of the kma-gayatr bija and the bliss of transcendental pastimes. rla Prabodhnanda Sarasvat r vndvana mahimmta, ataka 12, Text 95 (Kuakratha Prabhus translation)

(17) do you have a firm, heartfelt desire to assist in some way r Caitanya mahprabhus all- merciful sakrtana mission?

The self-effulgent Vaikuha planets, by whose illumination alone all the illuminating planets within this material world give off reflected light, cannot be reached by those who are not merciful to other living entities. Only persons who constantly engage in welfare activities for other living entities can reach the Vaikuha planets. B 4.12.36 356

By attachment to the devotional service of Lord Caitanya Mahprabhu one immediately comes to the ecstatic position. When he develops his love for Nitynanda Prabhu, he is freed from all attachment to the material world, and at that time he becomes eligible to understand the Lords pastimes in Vndvana. In that condition, when he develops his love for the six Gosvms, he can understand the conjugal love between Rdh and Ka. These are the different stages of a pure devotees promotion to conjugal love in service of Rdh and Ka in an intimate relationship with r Caitanya Mahprabhu. CC di 7.17p Are you confident that you will be content lo live in vndvana?

(18)

This most sweetly beautiful ri Vndvana Dhma is the personification of the ultimate goal of life. In other words, it has been eternally accepted by saintly persons as equal to liberation and devotional service. But, alas, the seed of offense that grows by being discontented with living here contributes to a persons inability to realize the mellows of r r Rdh Kas ecstatic love. rla Prabodhnanda Sarasvat r vndvana mahimmta, ataka 11. Text - 90

Quite a bit to think about, isnt it?

Lets conclude by relishing some of the beautiful meditations on r vndvana dhma penned by rla Prabodhnanda Sarasvat in his r Vndvana Mahimmta. 357

mEdiTATiOnS On R vndvAnA dHmA

by rla Prabodhnanda Sarasvat I am full of faults and devoid of any good qualities. Alas, I am not even qualified to approach the compassionate great souls. I commit so many unforgivable offenses. Still, O forest of Vndvana, do not reject me, for you are like my mother and I am like your child. __ ataka Ten, Text 96. May that transcendental abode of Vndvana, which is supremely soft, which is illuminated by the effulgence of various jewels, which is filled with the wonderful sounds of various birds and bees, whose inhabitants are beautiful and attractively decorated, whose trees and creepers are always decorated with many fruits and flowers, and which is the abode of Kas divine pastimes, become my life and soul. ataka Seventeen, Text 20. O most dear Vndvana, O supremely blissful Vndvana. If I could see the beauty of your animate and inanimate inhabitants with millions of divine eyes, if I could smell your fragrance with millions of noses, if I could hear about your transcendental qualities with millions of ears, if I could wander about your land with millions of legs, and if I could offer you obeisances with millions of heads, still I would not be satisfied. ataka Four, Text 53. If you have circumambulated the land of Vndvana, then what need is there for visiting millions of holy places? If the chirping of Vndvanas birds has entered your ears, then what is the use of studying the Vedas? If you have uttered the names of the trees of Vndvana, then there is no need to recite any prayers or mantras. If your vision has fallen on any part of Vndvana, what is the use of millions of meditations? ataka Thirteen, Text 13. O it is indeed wonderful that the beasts, birds, men, women, trees and creepers of Vndvana all possess bodies made of spiritual bliss. They are always jubilant on account of their own glories and influence. Yet unfortunate people who are controlled by the illusory energy, see this land of Vndvana as mundane. O my Lord Hari, when will my body become spiritualized simply by residing in Vndvana? ataka Seventeen, Text 42. 358

May my head eternally bow down to r Vndvana. May my tongue become overwhelmed by singing the transcendental glories of Vndvana. May my hands engage in sweeping the fresh groves of Vndvana. May my legs circumambulate the land of Vndvana. May my ears engage in hearing the glories of Vndvana, my eyes in seeing the beauty of Vndvana. and my mind in meditating on Vndvana. ataka Seven, Text 48. Where do all living entities attain Ka, where are Kas wonderful transcendental pastimes found, and where can one see the highest expression of bliss, which comes from worshiping the lotus feet of Ka? O mind, just listen as I tell you the secret. Everything is available in this abode called Vndvana. ataka One, Text 47. My only prayer is that the indescribably wonderful land of Vndvana, which is the abode of the highest transcendental love of God, may manifest before me in its various features, and the golden and blue complexioned r r Rdh and Ka, who enjoy sweet pastimes in each and every grove of Vndvana, may attract my mind to Their soft, lotus feet. ataka Two, Text 49. Meditate on the abode of Vndvana with intense love, roll your entire body in the dust of Vndvana, offer your body in the service of Vndvana, and thus achieve firm love for Ka. Worship the beloved Lord of r Rdh and satisfy all animate and inanimate living entities of Vndvana. In this way take shelter of Vndvana with your body, mind and speech. ataka One, Text 5. Let my eyes become overwhelmed by watching the beautiful, nectarean forest of Vndvana, let my intelligence become merged in the nectarean ocean of the glories of Vndvana, and let my body roll on the ground of Vndvana overwhelmed by currents of spiritual bliss. Oh, may I always offer obeisances at the feet of all the living entities who reside in Vndvana. ataka One, Text 14. r Vndvana is decorated with many attractive groves for performing unlimited pastimes. It has many inviting lakes full of crystal clear water. The entire tract of land is decorated with many beautiful trees, creepers, and multi-colored flowers. It 359

is inhabited by many kinds of birds and beasts, who are filled with spiritual bliss. O Vndvana, you are the place of r r Rdh Kas wonderful eternal pastimes. When, oh when, will you become the object of my constant meditation? ataka Seventeen, Text 98. Oh, when will that auspicious day arrive when the actual glories of Vndvana will be revealed to me? The scriptures arc unable to touch even one millionth of its wonderful glories. Even great personalities like Lord Brahm, Lord iva, Lakm, ukadeva, Arjuna and Uddhava are unable to take darsana of its confidential form. And what to speak to others, even the ordinary Vrajavss cannot see it. r Vndvana exhibits her real form only to those fortunate devotees who have taken full shelter at the lotus feet of r Rdhik. ataka Seventeen, Text 60.

O TAT SAT

360

SEv APARdHA
Have I Forgotten the Deity Is a Person?

361

SEv APARdHA
Have you ever been served a feast by a very enthusiastic and equally careless and passionate devotee? Salt placed dangerously close to the sweet rice, your favorite subji half on the plate and half on the floor and the yogurt served after the sweets? It tends to quell even the best appetite, doesnt it! Why? Its offense and insensitivity posing as service. It is for this reason that rla Bhaktisiddhnta Sarasvat hkura had his sannyss serve prasdam in his maths. Ka consciousness means culture _ a culture of personalism and respect. Are we living it? Think about it. How did you relate to your Deities, or the temple Deities, last time you took Their darsana? Shortly after the life size Pacatattva were installed in ISKCON Mypura, Jananivsa Prabhu was taking Their darsana. A devotee approached him and asked, Prabhu, what are these Deities made of? Jananivsa Prabhus reply was spontaneous and immediate: Same thing your heart is made of. Something to think about, isnt it?! There are more than sixty sev-apardhas mentioned in rla Prabhupdas Nectar of Devotion, and they quite closely match the sixty-four items of regulative devotional service. It is most helpful not to see either of these as a list of rules but rather as a guide to the way Ka wants us to deal with Him and serve Him. rla Prabhupda explains that the sixty-four items of devotional service should include all of our activities of body, mind and speech. As stated in the beginning, the regulative principle of devotional service enjoins that all of our senses must be employed in the service of the Lord. (And) exactly how they can be thus employed is described in the (above) sixty-four items. In the other words, sadhana bhakti means bringing the mind and the senses into line with the needs of the soul. We are being trained in Ka culture. The culture of the soul. Performance of sev-apardha on the other hand usually indicates that we are trying to bring the soul _ and Ka! _ into line with the needs of our mind and senses. Not such a good idea.

362

Now your response may well be, Well, Ill just chant. I wont get involved in Deity worship and temple programs, etc. Ill just read and chant at home. rla Prabhupda has something very interesting to say about such thoughts. He says, One cannot understand Ka simply by reading Vedic literature. Although all Vedic literature is meant for understanding Ka, one cannot understand Ka without being a lover of Ka. Therefore, along with the reading of Vedic literature (svdhyya), one must engage in devotional worship of the Deity (arcana-vidhi). Together these will enhance the devotees transcendental understanding of devotional service. ravadi uddha-citte karaye udaya (CC Madhya 22.107). Love of Godhead is dormant within everyones heart, and if one simply follows the standard process of devotional service, it is awakened. CC Madhya 4.137p

it sounds like it might be a good idea to familiarize ourselves with the sevapardhas and try our sincere best to avoid them. Lets take a look at them.

363

nECTAR OF dEvOTiOn : CHAPTER EiGHT OFFEnSES TO BE AvOidEd

In the supplementary Vedic literature, there is the following list of thirty-two offenses in the matter of serving the Lord: (1) One should not enter the temple of the Deity in a car or palanquin or with shoes on the feet. (2) One should not fail to observe the various festivals for the pleasure of the Supreme Personality of Godhead, such as Janmam and Ratha-ytr. (3) One should not avoid bowing down before the Deity. (4) One should not enter the temple to worship the Lord without having washed ones hands and feet after eating. (5) One should not enter the temple in a contaminated state. (According to Vedic scripture, if someone dies in the family the whole family becomes contaminated for some time, according to its status. For example, if the family is brhmaa their contamination period is twelve days, for the katriyas and vaiyas it is fifteen days, and for dras thirty days. (6) One should not bow down on one hand. (7) One should not circumambulate in front of r Ka. (The process of circumambulating the temple is that one should begin circumambulating from the Deitys right-hand side of the temple and come round. Such circumambulation should be performed outside the temple structure at least three times daily.) (8) One should not spread his legs before the Deity. (9) One should not sit before the Deity holding the ankles, elbows or knees with ones hands. (10) One should not lie down before the Deity of Ka. (11) One should not accept prasda before the Deity. (12) One should never speak a lie before the Deity. (13) One should not talk very loudly before the Deity. (14) One should not talk with others before the Deity. (15) One should not cry or howl before the Deity. (16) One should not quarrel or fight before the Deity. (17) One should not chastise anyone before the Deity. (18) One should not be charitable to beggars before the Deity. (19) One should not speak very harshly to others before the Deity. (20) One should not wear a fur blanket before the Deity. (21) One should not eulogize or praise anyone else before the Deity. (22) One should not speak any ill names before the Deity. (23) One should not pass air before the Deity. (24) One should not fail to worship the Deity according to ones means. (In Bhagavadgt it is stated that the Lord is satisfied if some devotee offers Him even a leaf or a little water. This formula prescribed by the Lord is universally applicable, even for the poorest man. But that does not mean that one who has sufficient means to worship the Lord very nicely should also adopt this method and try to satisfy the Lord simply by offering water and a leaf. If he has sufficient means, he should offer nice decorations, nice flowers and nice foodstuffs and observe all ceremonies. It is not that one should try to satisfy the Supreme Lord with a little water and a leaf, and for himself spend all his money in sense gratification.) 364

(25) One should not eat anything which is not offered first to Ka. (26) One should not fail to offer fresh fruit and grains to Ka, according to the season. (27) After food has been cooked, no one should be offered any foodstuff unless it is first offered to the Deity. (28) One should not sit with his back toward the Deity. (29) One should not offer obeisances silently to the spiritual master, or in other words, one should recite aloud the prayers to the spiritual master while offering obeisances. (30) One should not fail to offer some praise in the presence of the spiritual master. (31) One should not praise himself before the spiritual master. (32) One should not deride the demigods before the Deity. This is a list of thirty-two offenses. Besides these, there are a number of offenses which are mentioned in the Varha Pura. They are as follows: (1) One should not touch the Deity in a dark room. (2) One should not fail to strictly follow the rules and regulations in worshiping the Deity. (3) One should not enter the temple of the Deity without first making some sound. (4) One should not offer any foodstuff to the Deity which has been seen by dogs or other lower animals. (5) One should not break silence while worshiping. (6) One should not pass urine or evacuate while engaged in worshiping. (7) One should not offer incense without offering some flower. (8) Useless flowers without any fragrance should not be offered. (9) One should not fail to clean his teeth very carefully every day. (10) One should not enter the temple directly after sexual intercourse. (11) One should not touch a woman during her menstrual period. (12) One should not enter the temple after touching a dead body. (13) One should not enter the temple wearing garments of red or blue color or garments which are unwashed. (14) One should not enter the temple after seeing a dead body. (15) One should not pass air within the temple. (16) One should not be angry within the temple. ( 17) One should not enter the temple after visiting a crematorium. (18) One should not belch before the Deity. So, until one has fully digested his food, he should not enter the temple. (19) One should not smoke marijuana, or gaj. (20) One should not take opium or similar intoxicants. (21) One should not enter the Deity room or touch the body of the Deity after having smeared oil over his body. (22) One should not show disrespect to a scripture teaching about the supremacy of the Lord. (23) One should not introduce any opposing scripture. 365

(24) One should not chew betel before the Deity. (25) One should not offer a flower which was kept in an unclean pot. (26) One should not worship the Lord while sitting on the bare floor; one must have a sitting place or carpet. (27) One should not touch the Deity before one has completed taking bath. (28) One should not decorate his forehead with the three-lined tilaka. (29) One should not enter the temple without washing his hands and feet. Other rules are that one should not offer foodstuff which is cooked by a nonVaiava, one should not worship the Deity before a nondevotee, and one should not engage himself in the worship of the Lord while seeing a nondevotee. The Deities should not be bathed in water which has been touched by the nails or fingers. When a devotee is perspiring, he should not engage himself in worshiping the Deity. Similarly, there are many other prohibitions. For example, one should not cross or step over the flowers offered to the Deities, nor should one take a vow in the name of God. These are all different kinds of offenses in the matter of executing devotional service, and one should be careful to avoid them. Just a little bit overpowering, isnt it?! Such a LOnG list. Fortunately, rla Bhaktivinoda hkura has something to say which will help us make sense of things. He tells us, The sev-apardhas, by definition, are always related to Deity worship. And learned devotees identify four categories of sev-apardha, in accordance with the scriptural injuctions, namely: (1) (2) (3) (4) those committed by persons directly engaged in Deity worshop; those committed in the course of installing the Deities; those committed by persons who come to take darsana in the temple; and those that generally apply in all cases. HnC 14.12-14

According to the Varha and Padma Puras, the seva-apardhas are of five types: negligence in spite of ability; disrespect; impurity; lack of determination, and pride. All the different offences mentioned in the scriptures that can be committed against the form of the Lord in the temple fall within these five types. It is difficult to list all the offences, but those mentioned in the Varha and Padma Puras will be briefly described. Among the negligence in spite of ability offences are the following: not holding regular festivals for the Deity, although there is money to do so; worshiping the Lord with inferior items, although the ability is there to supply the superior; not offering 366

seasonal fruits to the Lord; coming before the Lord without offering obeisances, prayers or verses of praise; entering the Lords temple without lighting any lamp. Disrespectful offences are as follows: entering the Deity room with shoes on or in a vehicle; not paying respects to the Deity; paying obeisances to the Deity using one hand; pointing at the Deity with a finger; circumambulating someone in front of the Deity; spreading the feet before the Deity; reciting prayers while sitting on a bed; sleeping or eating before the Deity; speaking loudly before the Deity; gossiping with someone in front of the Deity; crying because of material affairs, quarrelling, talking with others in front of the Lord; passing air before the Lord; giving part of an item to someone before offering it to the Lord; sitting with ones back to the Deity; addressing or greeting others before the Deity; seeing the Deity at the wrong time. Offences of impurity are as follows: going to the temple with an unclean body; serving the Deity wearing clothing made of animal hair; spitting while serving the Deity; and thinking of material things while serving the Deity. Offences because of lack of determination are to take water or breakfast before the morning worship of the Lord; to eat unoffered food or water; not to see daily the Lord and His worship; not offering your favourite items, foods and fruit to the Lord; and not observing the Ekda vow. r Caitanya - ikamta, Third Rainfall rla Bhaktivinoda hkura Bhaktivinoda hkura concludes by telling us that, Anyone who engages in the worship of the Deity or chants His names should carefully avoid offenses incurred during His service. A Vaiava always avoids both offenses in chanting and in worshiping the Deity and by so doing, comes to taste the nectar of serving r Ka. Each devotee should be aware of which offenses he has a tendency to commit and take care to avoid them. HnC 14.42-44

367

Why is it So important to Avoid Sev-apardha?

*
One will offend Ka by such acts and such offenses will interfere with the natural development by bhakti, Ka consciousness. HnC 14.41

If a devotee very strictly follows the methods of Deity worship, he will naturally and quickly become a pure Vaiava. A pure Vaiava has unflinching faith in the Lord, and he does not deviate at all. He is always engaged in perfect Deity worship. CC m 24.336p Ka in His Deity manifestation is so very, very merciful. Hes offering so much help for our safe and sure journey back Home and all Hes asking is that we be a little sensitive and caring _ that we develop our love for Him. Even offering Him a little respect by bowing down before Him offers such wonderful results: In the Nradya Pura there is a statement about bowing down and offering respect to the Deity. It is said there, A person who has performed a great ritualistic sacrifice and a person who has simply offered his respectful obeisances by bowing down before the Lord cannot be held as equals. The person who has executed many great sacrifices will attain the result of his pious activities, but when such results are finished, he has to take birth again on the earthly planet; however, the person who has once offered respects, bowing down before the Deity, will not come back to this world, because he will go directly to the abode of Ka. nOd, Ch. 9. its worth being just a little careful, isnt it?

368

rla Prabhupda Explains the degraded mood, mentality and Activities of the

prakta sahajiy
Without serving Ka according to the vidhi-mrga regulative principles of the pcartrika-vidhi, unscrupulous persons want to jump immediately to the rgamrga principles. Such persons are called sahajiy. There are also demons who enjoy depicting Ka and His pastimes with the gops, taking advantage of Ka by their licentious character. These demons who print books and write lyrics on the rga-mrga principles are surely on the way to hell. Unfortunately, they lead others down with them. Devotees in Ka consciousness should be very careful to avoid such demons. One should strictly follow the vidhi-mrga regulative principles in the worship of Lakm-Nryaa, although the Lord is present in the temple as Rdh-Ka. Rdh-Ka includes Lakm-Nryaa; therefore when one worships the Lord according to the regulative principles, the Lord accepts the service in the role of Lakm-Nryaa. In the Nectar of Devotion full instructions are given about the vidhi-mrga worship of Rdh-Ka, or Lakm-Nryaa. Although there are sixty-four kinds of offenses one can commit in vidhi-mrga worship, in rga-mrga worship there is no consideration of such offenses because the devotees on that platform are very much elevated, and there is no question of offense. But if we do not follow the regulative principles on the vidhi-mrga platform and keep our eyes trained to spot offenses, we will not make progress. B 4.24.45 - 46p

When the world becomes degraded, civilization becomes demoniac, and for the common man the rectum and the genital are taken very seriously as the centers of all activity. Even in such a sacred place as Vndvana, India, unintelligent men pass off this rectal and genital business as spiritual activity. Such people are called sahajiy. According to their philosophy, through sexual indulgence one can elevate oneself to the spiritual platform. From these verses of rmad-Bhgavatam, however, we understand that the desires for sexual satisfaction are meant for the arvk, the lowest among men. To rectify these rascals and fools is very difficult. After all, the sex desires of the common man are condemned in these verses. The word durmada means "wrongly directed," and nirti means "sinful activity." Although this clearly indicates that sex indulgence is abominable and misdirected even from the ordinary point of view, the sahajiys nonetheless pass themselves off as devotees conducting spiritual activities. For this reason, Vndvana is no longer 369

visited by intelligent men. Sometimes we are often asked why we have made our center in Vndvana. From the external point of view, it can be concluded that Vndvana has become degenerate due to these sahajiy activities, yet from the spiritual point of view, Vndvana is the only place where all these sinful persons can be rectified by means of taking birth in the forms of dogs, hogs and monkeys. By living in Vndvana as a dog, hog or monkey, the living entity can be elevated to the spiritual platform in the next life. B 4.29.14p Unless one is associated with devotees, he cannot cultivate Ka consciousness. Nirjana-bhajanacultivating Ka consciousness in a solitary placeis not possible for the neophyte, for he will be disturbed by the bodily necessities (eating, sleeping, mating and defending). Being so disturbed, one cannot cultivate Ka consciousness. We therefore see that devotees known as sahajiy, who make everything very easy, do not associate with advanced devotees. Such persons, in the name of devotional activities, are addicted to all kinds of sinful actsillicit sex, intoxication, gambling and meat-eating. There are many so-called devotees passing themselves off as devotees while engaging in these sinful activities. In other words, one who is influenced by sinful activity cannot be accepted as a person in Ka consciousness. A person addicted to sinful life cannot develop Ka consciousness. B 4.29.41p The greatest offense is to imitate the activities of Lord Ka. In India there is a group called prkta-sahajiy, who imitate these affairs of Ka and try to enjoy naked young girls in the name of worshiping Ka. The ISKCON movement sternly rejects this mockery of religion, because the greatest offense is for a human being to ludicrously imitate the Supreme Personality of Godhead. In the ISKCON movement there are no cheap incarnations, and it is not possible for a devotee of this movement to promote himself to the position of Ka. B 10.22.20p The Gosvms carried out the preaching work of devotional service on the basis of an analytical study of all confidential vedic literatures. This was in compliance with the order of r Caitanya mahprabhu. Thus one can understand the most confidential devotional service of vndvana. This proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prktasahajiys. The prkta-sahajiys do not consult the Vedic literatures, and they are 370

debauchees, woman-hunters and smokers of gaj. Sometimes they give a theatrical performance and cry for the Lord with tears in their eyes. Of course, all scriptural conclusions are washed off by these tears. The prkta-sahajiys do not realize that they are violating the orders of r Caitanya Mahprabhu, who specifically said that to understand Vndvana and the pastimes of Vndvana one must have sufficient knowledge of the stras (Vedic literatures). As stated in rmadBhgavatam (1.2.12), bhakty ruta-ghtay. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhn munaya. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic literatures (bhakty ruta-ghtay). It is not that one should create something out of sentimentality, become a sahajiy and advocate such concocted devotional service. CC madhya 1.34+p A prkta-bhakta, or materialistic devotee, does not purposefully study the stra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prya [neophyte devotee], or bhaktbhsa, for he is a little enlightened by Vaiava philosophy. CC madhya 22.74 All Vedic literatures declare that transcendental subjects cannot be understood simply by argument or logic. Spiritual matters are far above experimental knowledge. Only by Kas mercy can one who is interested in His transcendental loving affairs understand them. If one tries to understand these transcendental topics simply by using ones material brain substance, the attempt will be futile. Whether one is a prkta-sahajiy or a mundane opportunist or scholar, ones labor to understand these topics by mundane means will ultimately be frustrated. One therefore has to give up all mundane attempts and try to become a pure devotee of Lord Viu. When a devotee follows the regulative principles, the truth of these talks will be revealed to him. This is confirmed in the Bhakti-rasmta-sindhu: ata r-ka-nmdi na bhaved grhyam indriyai sevonmukhe hi jihvdau, svayam eva sphuraty ada [quoted Cc. Madhya 17.136]

371

One cannot understand the Lords holy name, pastimes, form, qualities or entourage with ones blunt material senses. However, when the senses are purified by the constant rendering of service, the spiritual truth of the pastimes of Rdh and Ka is revealed. As confirmed in the Muaka Upaniad, yam evaia vute tena labhyas. Only one who is favored by the Supreme Personality of Godhead can understand the transcendental features of r Caitanya Mahprabhu. CC madhya 8.310p In Vndvana there are prkta-sahajiys who say that writing books or even touching books is taboo. For them, devotional service means being relieved from these activities. Whenever they are asked to hear a recitation of Vedic literature, they refuse, saying, What business do we have reading or hearing transcendental literatures? They are meant for neophytes. They pose themselves as too elevated to exert energy for reading, writing and hearing. However, pure devotees under the guidance of rla Rpa Gosvm reject this sahajiy philosophy. It is certainly not good to write literature for money or reputation, but to write books and publish them for the enlightenment of the general populace is real service to the Lord. That was rla Bhaktisiddhnta Sarasvats opinion, and he specifically told his disciples to write books. He actually preferred to publish books rather than establish temples. Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely. According to Bhaktisiddhnta Sarasvat hkura, distributing literature is like playing on a great mdaga. Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of rla Rpa Gosvm, one can become a rpnuga devotee. CC madhya 19.132p

372

One Hundred Warnings Against mundane mellows

PRKTA RASA ATA di

An exposition of the manifold faults in pretentious prkta sahajiy mentality that can contaminate and hinder a sincere devotees endeavors to live a truly spiritual life following in the footsteps of rla Rpa Gosvm. by rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda

Without absolute faith in the Lords holy name, ones mundane mentality can never be cast off. _Verse 70

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An inTROduCTiOn
His Divine Grace rla Bhaktisiddhnta Sarasvat hkura (1874 - 1937), the beloved spiritual master of His Divine Grace A. C. Bhaktivednta Swm Prabhupda, was a lion-like guru. He was totally intolerant of mundane conceptions that threatened to contaminate the performance of pure devotional service. In particular, he regularly condemned the mood and mentality of the prktasahajiys, a class of materialistically-tainted neophyte devotees. He saw that their immature enthusiasm and tendency toward deviation perpetually caused alarm and disturbance to cautious adherents to the standard of pure devotion, as expressed by r Caitanya Mahprabhu and His followers. Thus, rla Bhaktisiddhnta Sarasvat hkura composed Prkta-Rasa ata-Di, which he published in the devotional Bengali periodical Sajjana Toan during 191617. This unusual work is a brilliant composition that clearly exposes pretentious so-called devotees who are complacent in their own fanciful concoctions. Famous for his preaching style called the chopping technique, rla Bhaktisiddhnta Sarasvat hkura is candidly ruthless in his treatment of defending that most sacred philosophy of pure devotional service following in the footsteps of rla Rpa Gosvm. He persistently affirms in Bengali n, n, n meaning No, no, NO! This can never be so; that can never be so; true devotees should never say this; genuine devotees should never do that, so forth and so on. He repeatedly uses such hammer-like negative statements to tear down any walls constructed by the false ego that block the aspiring sadhaka from the pure vibrant current of bhakti ever flowing from the lotus feet of r Rpa. And justifiably so, for never was there a time when immature deviators did not plague the sincere performance of bhakti-yoga. There was only the question of who was learned enough, pure enough and bold enough to confront and dissolve the myriads of confusing philosophical misconceptions of the sahajiys that run rampant if left unchecked. rla Bhaktisiddhnta Sarasvat hkura has fully proven himself qualified for this task in all respects, for he fearlessly and expertly serves the true siddhnta of the Gaudiya Vaiavas in the following easy to understand verses. May we all follow his pure instructions, and thereby come closer to realizing the essence of uddha-bhakti. Doing so will bring us closer to attaining perfection in this very lifetime, as rla Prabhupda wished. n.B. There are 100 warnings but not 100 verses. Sometimes there are more than one warning in the same verse.

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prkta ceate bhi kabhu rasa haya n jaya prkta-rasa uddha-bhakta gya n O brothers! No material efforts can ever produce the awakening of rasa, factual transcendental mellows. The pure devotee of the Lord never sings the glories of any mundane mellows that are born of the dull material world.(1) prkta-rasera ik-bhik iye cya n rati bin jei rasa th guru deya n The true disciples never desire to ask their spiritual master for instructions regarding material mellows. The genuine spiritual master never gives his disciples any such material mellows, which are devoid of rati, transcendental loving attachment to the Lord.(2) nma rasa dui vastu bhakta kabhu jne n nma rase bheda che, bhakta kabhu bole n The Lords real devotee never knows any difference between the holy name of Ka and transcendental mellows. Therefore the devotee never says there is a difference between the holy name and the mellows of devotion.(3) aha-mama bhva-sattve nma kabhu haya n bhoga-buddhi n chile aprkta haya n The holy name is never revealed to one who is situated in the bodily concept of life and thinks in terms of I and mine. If one doesnt reject the enjoying mentality, the transcendental platform will never be attained.(4) prkta jaera bhoge ka-sev haya n jaa-vastu kona-o kle aprkta haya n Devotional service unto Lord Ka can never be performed by engaging in the mundane enjoyment of material sense-objects. Material things can never acquire the attributes of the transcendental at any time.(5) jaa-satt vartamne cit kabhu haya n jaa-vastu cit haya bhakte kabhu bole n The transcendental consciousness of the spiritual world is never manifest in the mundane material condition. The devotee of the Lord never claims that any mundane object in this world is spiritually conscious.(6) 375

jaya viaya-bhoga bhakta kabhu kore n jaa-bhoga, ka-sev kabhu sama haya n The true devotee never engages in activities of materialistic sense gratification. Material enjoyment and devotional service to Ka are never the same under any circumstances.(7) nija-bhogya kme bhakta prema kabhu bole n rase agamaga acho iye guru bole n Selfish enjoyment of ones own senses in mundane lust is never called prema (love of Godhead) by the genuine devotee. A bonafide spiritual master never tells his disciple, You are absorbed in the mellows of divine rasa.(8) rase agamaga mi kabhu guru bole n jaya rasera kath iye guru bole n The genuine spiritual master never claims, I am absorbed in the mellows of divine rasa. The guru never talks idly with his disciples on subjects of gross worldly mellows.(9) jaa-rasa-gne kabhu reya keha labhe n kake prkta boli bhakta kabhu gya n By singing the glories of worldly relationships born of mundane mellows, no one has ever attained benefit in their spiritual life. The genuine devotee never proclaims that Lord Kas incarnation is mundane.(10) nmake prkta boli ke jaa jne n ka-nma-rase bheda uddha-bhakta mne n The devotee never says that the holy name of Ka is material, for Ka cannot be known by means of matter. The pure devotee of the Lord never recognizes any difference between the holy name of Ka and pure rasa itself.(11) nme-rase bheda che, guru ik deya n rasa lbha kori ee sdhana to haya n The bonafide spiritual master never teaches that there is a difference between the holy name of Ka and rasa. Even after attaining actual rasa, the regulative principles of devotional service are never concluded.(12)

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ktrima panthya nme rasodaya haya n rasa hoite ka-nma vilomete haya n By employing pretentious means, no one can ever make transcendental mellows appear in the holy name. The backwards conception that Kas name comes from rasa can never be true.(13) rasa hoite rati-raddh kakhana-i haya n raddh hoite rati ch Bhgavata gya n Rasa, devotional mellow, can never be first present and then develop into rati, transcendental attachment, or raddh, proper faith. The rmad-Bhgavatam (or the realized devotee) never sings any opinion other than rati develops from raddh.(14) rati yukta rasa ch uddha-bhakta bole n sdhanete rati rasa guru kabhu bole n The pure devotee of Ka never speaks of anything other than rasa, transcendental mellow, that is endowed with rati, loving attachment. The guru never claims that rati and rasa are present within the practice of preliminary devotion (sdhana bhakti).(15) bhva-kle je avasth sdhangre bole n vaidh raddh sdhanete rgnug haya n The awakening of transcendental emotional ecstasies (bhva-bhakti) is never said to occur before the practice of regulated devotional service (sdhana-bhakti). The performance of regulated devotion with faith limited only to such beginning regulations (vaidh-raddh) can never give rise to spontaneous devotional service (rgnug-bhakti).(16) bhvera akura hole vidhi ra thke n rgnug raddh mtre jta-rati haya n When bhva, the ecstatic mood of divine love actually sprouts, then the need for following scriptural rules (vidhi) does not remain. Mere faith in spontaneous devotional service, however, does not produce the actual awakening of transcendental loving attachment (rati).(17)

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ajta-ratite kabhu bhva-labdha bole n rgnug sdhakere jta-bhva bole n If transcendental attachment has not yet developed within the heart, a devotee is never said to have attained the stage of ecstatic bhva. The followers of spontaneous devotion never say that neophyte students of devotion (sdhakas) have experienced the awakening of bhva.(18) rgnug sdhakere labdha-rasa bole n rgnug sdhya-bhva rati ch haya n Genuine devotees on the level of spontaneous devotional service never say that neophyte students of devotion have attained rasa. The pure emotions characteristic of the goal of spontaneous devotion are never attained without first experiencing the correct progressive development of spiritual attachment (rati).(19) bhvkura-samgame vaidh bhakti thke n rucike ratira saha kabhu eka jne n Only when the seed of intense divine emotion sprouts forth as pure bhva, is there no longer any need to adhere to scriptural rules and regulations (vaidh bhakti). One should never consider ruci (the taste for devotional service) to be the same as rati (transcendental loving attachment in devotional service).(20) rgnug bolile-i prpta-rasa jne n vidhi-odhya jane kabhu rgnug bole n Divine rasa can never be factually attained merely by talking of spontaneous devotion [by claiming I am a rgnug-bhakta.] A beginning student who should still be further purified by following the scriptural injunctions is never said to be on the level of performing spontaneous loving service unto the Lord.(21) sdhanera prve keha bhvkura pya n jae raddh n chile rati kabhu haya n No one can ever experience the sprouting of pure ecstatic emotions without first following the regulated injunctions of the scriptures. One who does not give up materialistic faith can never attain the stage of spiritual attachment in devotional service.(22)

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jta-bhva n hoile rasika to haya n jaa-bhva n chile rasika to haya n If divine ecstatic emotions have not yet awakened, there is no possibility of one becoming a rasika, a true relisher of devotional mellows. If materialistic emotions are not entirely rejected, one can never become a true rasika.(23) mla-dhana rasa-lbha rati-vin haya n gche n uhite kdi vka-mle pya n Without first developing pure attachment (rati), the attainment of devotional mellows (the greatest wealth) can never be possible. Without first climbing the branch of a tree, the fruits can never be reached.(24) sdhane anartha che, rasodaya haya n bhva-kle nma-gne chala-rasa haya n If one still has unwanted material impediments (anarthas) present in his performance of devotional service (sdhana), then rasa can never truly awaken. When the holy name of the Lord is chanted from the platform of pure ecstatic emotions (bhva), then the cheating mood born of pretentious devotional mellows can never be present.(25) siddhnta vihna hoile ke citta lge n sambandha-hnera kabhu abhideya haya n Without knowledge of transcendental truth (siddhnta), no ones heart can ever be spiritually attuned with Lord Ka. If one lacks knowledge of his relationship with Ka (sambandha), then the proper execution of devotional service in relationship to Him (abidheya) is impossible.(26) sambandha-vihna jana prayojana pya n ku-siddhnte vyasta jana ka-sev kore n One who lacks knowledge of sambandha, the relationship between Ka and the living entities, can never attain prayojana, the supreme goal of life [namely pure love of Godhead, Ka-prema.] One who is distracted by bogus philosophical conclusions about devotional service (ku-siddhnta) is not performing actual devotional service to r Ka.(27)

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siddhnta-alasa jana anartha to che n jae ka bhrama kori ka-sev kore n One who is lazy in properly understanding the Vaiava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions that impede devotional service. One who mistakes Ka as belonging to the material plane can never render actual service to the Lord.(28) ka-nme bhakta kabhu jaa-buddhi kore n anartha n gele nme rpa dekh deya n The genuine devotee never maintains materialistic conceptions about the holy name of Ka. If the Devations that impede devotional service (anarthas) have not been expelled, then the chanting of the holy name will never reveal the beautiful form of the Lord.(29) anartha n gele nme gua bujh jaya n anartha n gele nme ka-sev haya n As long as anarthas remain, then the chanting of the holy name will never produce an understanding of the transcendental qualities of the Lord. As long as anarthas remain, then the chanting of the holy name will never factually engage one in Kas service.(30) rpa-gua-ll-sphrti nma ch haya n rpa-gua-ll hoite ka-nma haya n Revelations of the Lords transcendental form, qualities, and pastimes are never manifest in the absence of His holy name. The holy name of Ka is never separated from His transcendental form, qualities or pastimes.(31) rpa hoite nma-sphrti, guru kabhu bole n gua hoite nma-sphrti, guru kabhu bole n The genuine spiritual master never asserts that the revelation of the Lords holy name is separate from His form. The genuine spiritual master never claims that the revelation of the Lords holy name is separate from His qualities.(32) ll hoite nma-sphrti, rpnug bole n nma-nm dui vastu, rpnug bole n The true followers of rla Rpa Gosvm (rpnugs) never claim that the revelation of the Lords holy name is separate from His pastimes. The rpnugs never teach that the holy name of Ka and Ka Himself are two separate things.(33) 380

rasa ge, rati pche, rpnug bole n rasa ge, raddh pche, guru kabhu bole n The true followers of rla Rpa Gosvm never say that the stage of realizing transcendental mellows (rasa) precedes the development of loving devotional attachment (rati). The bonafide spiritual master will never profess that the realization of such mellows precedes the development of pure faith (raddh).(34) rati ge, raddh pche, rpnug bole n krama patha chi siddhi rpnug bole n The followers of rla Rpa Gosvm never preach that transcendental attachment is reached before one develops pure faith. The rpnugs never teach that the perfection of devotion (siddhi) can be reached by abandoning the consecutive order of developmental stages on the path.(35) mahjana-patha chi navya-pathe dhya n apardha-saha nma kakhana-i haya n The followers of rla Rpa Gosvm never leave the path of the great devotees (mahjanas) and run to pursue a new path. One who commits offenses can never realize the holy name of Ka at any time.(36) nme prktrtha-buddhi bhakta kabhu haya n apardha-yukta nma bhakta kabhu laya n The Lords devotee never interprets the holy name with any mundane, materialistic conception. The devotee never chants the holy name of the Lord in an offensive manner.(37) nmete prkta-buddhi rpnug kore n ka-rpe jaa-buddhi rpnug kore n The followers of rla Rpa Gosvm never ascribe material qualities to the holy name by means of mundane intelligence. The followers of rla Rpa Gosvm never consider the Lords transcendental form as material because they dont possess materialistic mentality.(38) ka-gue jaa-buddhi rpnug kore n parikara-vaiiyake prkta to jne n The followers of rla Rpa Gosvm never analyze the Supreme Lords qualities with material intelligence. The followers of rla Rpa Gosvm never consider the characteristics of the Lords associates and paraphernalia to be mundane.(39) 381

ka-ll jaa-tulya rpnug bole n ketara bhogya-vastu ka kabhu haya n The followers of rla Rpa Gosvm never equate the Lords transcendental pastimes with materialistic activities. Lord Ka never becomes a mere object of sense gratification that is lower in quality than Himself.(40) jaake anartha ch ra kichu mne n jasakti-bae rase ka-jna kore n One should never consider other than the following: Everything made of matter is an anartha and should be rejected. Transcendental knowledge of Lord Ka can never be obtained through any mellow that is controlled by attachment to matter.(41) ka-nma, ka-rpa kabhu jaa bole n ka-gua, ka-ll kabhu jaa bole n One should never say that Kas holy name or transcendental form are mundane. One should never say that Kas divine qualities or sublime pastimes are mundane.(42) jaa-rpa anarthete ka-bhrama kore n ka-nma-rpa-gue jaa-buddhi kore n One should never become bewildered by the anartha of material bodies and mistake Lord Kas form to also be a material body. One should never try to analyze the Lords divine names, forms, and qualities with materialistic intelligence.(43) nma-rpa-gua-ll jaa boli mne n jaa-nma-rpa-gue ka kabhu bole n One should never consider any of Kas transcendental names, forms, qualities or pastimes to be mundane. Similarly, one should never claim that any material names, forms or qualities could be Kas.(44) jaa-nya aprkta nma ch bole n jaa-nya aprkta rpa ch dekhe n Other than the pure transcendental names of Ka, which are completely free from all material contact, nothing else should be spoken. Other than the pure transcendental forms of Ka, which are completely free from all material contact, nothing else should be seen.(45) 382

jaa-nya aprkta gua ch une n jaa-nya aprkta ll ch seve n Other than the pure transcendental qualities of Ka, which are completely free from all material contact, nothing else should be heard. Other than the pure transcendental pastimes of Ka, which are completely free from all material contact, nothing else should be served.(46) anartha thkra kle jaa-rpe maje n anartha thkra kle jaa-gue mie n While still contaminated with anarthas, the bad habits and philosophical misconceptions that impede devotion, one should never become charmed by mundane forms. As long as these impediments remain, one should never mix [one's devotional service] with the impurity of mundane qualities.(47) anartha thkra kle jaa-ll bhoge n anartha thkra kle uddha-nma che n While still contaminated with anarthas, one should never try to enjoy materialistic pastimes. As long as these impediments remain, one should never give up trying to purely chant the holy name of Ka.(48) anartha thkra kle rasa-gna kore n anartha thkra kle siddhi-labdha bole n While still contaminated with anarthas, one should never sing songs glorifying transcendental mellows. As long as these impediments remain, one should never state that perfection (siddhi) has been attained.(49) anartha thkra kle ll-gna kore n anartha-nivtti-kle nma jaa bole n While still contaminated with anarthas, one should never sing songs about the Lords confidential pastimes. After these impediments are purified (anarthanivtti), one never speaks of the holy name of Ka as if it were a mundane sound vibration.(50) anartha-nivtti-kle rpe jaa dekhe n anartha-nivtti-kle gue jaa bujhe n After the anarthas are removed, material attributes are no longer seen in the transcendental forms of Ka. When such impediments are removed, material attributes are no longer perceived in His pure qualities.(51)

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anartha-nivtti-kle jaa ll seve n rpnug guru-deva iya-his kore n After the unwanted impediments are removed, one never serves mundane pastimes. The true spiritual masters in the line of rla Rpa Gosvm, who are known as rpnug guru-deva, never abuse their own disciples in any way.(52) guru tyaji jae kabhu bhakta kore n mahjana-pathe doa kabhu guru deya n The true disciple never rejects the spiritual master because of his own desires for material enjoyment. The genuine spiritual master never finds fault with the devotional path shown by the great devotees (mahjanas).(53) guru-mahjana-vkye bheda kabhu haya n sdhanera pathe k sad-guru deya n There can never be any difference between the explanations of the bonafide spiritual master and the teachings of the great devotees (mahjanas). The pure spiritual master never puts thorn-like deterrents on the path of ones execution of practical devotional service (sdhana).(54) adhikra avicra rpnug kore n anartha-anvita dse rasa-ik deya n The followers of rla Rpa Gosvm are never neglectful in assessing anyones spiritual qualifications. The followers of rla Rpa Gosvm never instruct a servant who is engrossed in material impediments about the science of intimate devotional mellows.(55) Bhgavata padya boli ku-vykhy to kore n loka-sagrahera tare krama-patha che n The true devotees of the Lord never recite the verses of rmad-Bhgavatam and offer bogus interpretations. For the sake of attracting larger numbers of followers, true devotees never abandon the correct systematic practices of devotional service. (56) n uhiy vkopari phala dhari ne n rpnug krama-patha vilopa to kore n One should never climb into a tree, grasp the unripe fruits and forcibly pull them off. Similarly, the followers of rla Rpa Gosvm never abolish the initial systematic process of devotional service.(57) 384

anarthake artha boli ku-pathete laya n prkta-sahaja-mata aprkta bole n One should never mistakenly call material obstacles useful for devotional service, thereby following the wrong path. One should never say that the mundane opinions of the prkta-sahajiys (cheap materialistic impostors) are aprkta (transcendental).(58) anartha n gele iye jta-rati bole n anartha-viia iye rasa-tattva bole n The disciple is never said to have developed deep devotional attachment (rati) as long as impediments (anarthas) are not removed. The disciple who is still contaminated with these impediments is never taught the science of intimate devotional mellows (rasa-tattva).(59) aakta komala-raddhe rasa-kath bole n anadhikrre rase adhikra deya n A devotee should never speak on the topics of devotional mellows to one who has weak, pliable faith. A devotee should never attempt to bestow the qualification for rasa upon one who is unqualified to receive it.(60) vaidha-bhakta-jane kabhu rgnug jne n komala-raddhake kabhu rasika to jne n Devotees who are still on the platform of following regulated scriptural injunctions (vaidha-bhaktas) cannot yet understand anything about the exalted stage of the rgnugs, practitioners of spontaneous devotional service. Those who possess weak faith cannot yet understand the realm of the rasikas, relishers of pure transcendental mellows.(61) svalpa-raddha-jane kabhu jta-rati mne n svalpa-raddha-jane rasa upadea kore n Those who possess little faith are never recognized as being highly developed in loving devotional attachment. Those who possess little faith are never to be instructed in topics concerning transcendental mellows.(62) jta-rati praua-raddha-saga tyga kore n komala-raddhere kabhu rasa diy seve n When spiritual attachment (rati) is manifest, one never leaves the company of those endowed with advanced faith. If immature devotees with pliable faith are presented with a devotional mellow, they will never be able to properly serve it.(63) 385

kera sevana lgi jaa-rase mie n rasodaye kona jve iya-buddhi kore n One should never mix their activities with the contaminated moods of materialistic mellows for the purpose of service of Ka. After rasa has factually awakened, one never indulges in the mentality of regarding any other soul as a disciple.(64) rasika-bhakata-rja kabhu iya kore n rasika-janera iya ei bhva che n The highest devotee, who is like a king among the rasikas expert in relishing devotional mellows, never thinks that he has disciples. The students of such a rasika, however, never give up the mood of being the disciples of this exalted devotee.(65) sdhana chile bhva udaya to haya n rgnug jnile-i sdhana to che n If the preliminary practices of devotional service (sdhana) are neglected, then the awakening of ecstatic emotions (bhva) can never occur. Even one who has attained realization of spontaneous devotional service (rgnug-bhakti) should never give up practicing the regulative principles of devotional service.(66) bhva n hoile kabhu rasodaya haya n ge rasodaya, pare ratyudaya haya n Without first experiencing bhva, the ecstatic emotions of divine love, rasa can never arise. The realization of rasa never occurs before the development of rati, spiritual attachment.(67) ge ratyudaya, pare raddhodaya haya n rasbhia labhi pare sdhana to haya n One should never think that rati is awakened first, then raddh develops later. After one attains the state of being thoroughly saturated with rasa, then the need for practicing sdhana vanishes.(68) smagrra amilane sthy-bhva haya n sthyi-bhva-vyatireke rase sthiti haya n . In the absence of the necessary constituent elements of the bhakti process (such as anartha-nivrtti, nih, ruci, etc.), one can never become fixed up in his own eternal sthy-bhva (one of the five principal mellows). In the absence of sthy-bhva and its necessary elements, one can never become situated in his eternal rasa.(69) 386

bhoge mana, jae raddh cit praka kore n nme raddh n hoile jaa-buddhi che n Those whose minds are absorbed in the spirit of enjoyment of matter, and who possess materialistic faith, can never experience the revelation of pure spiritual consciousness. Without absolute faith in the Lords holy name, ones mundane mentality can never be cast off.(70) jaa-buddhi n chile nma kp kore n nma kp n korile ll un jya n One who is reluctant to give up his materialistic mentality will never receive the mercy of the pure holy name of Lord Ka. Without first receiving the mercy of the holy name, one should never listen to recitations of Kas confidential pastimes.(71) nmake jnile jaa, kma dra haya n rpake mnile jaa, kma dra haya n One who thinks that the holy name of Ka is mundane can never become free from lust. One who thinks that the transcendental form of Ka is mundane can never become free from lust.(72) guake bujhile jaa, kma dra haya n llke purile jae, kma dra haya n One who thinks that the divine qualities of Ka are mundane can never become free from lust. One who thinks that the eternal pastimes of Ka are mundane can never become free from lust.(73) nme jaa-vyavadhne rpodaya haya n nme jaa-vyavadhne guodaya haya n If ones consciousness is blocked by material conceptions, then Kas pure transcendental form can never be realized by chanting the holy name. If ones consciousness is blocked by material conceptions, then Kas pure transcendental qualities can never be realized by chanting the holy name.(74) apardha-vyavadhne rasa-lbha haya n apardha-vyavadhne nma kabhu haya n Due to the blockage of offenses (apardha), one can never attain the flow of pure transcendental mellows. Due to the blockage of offenses, one can never experience the pure holy name of the Lord.(75) 387

vyavahita ll-gne kma dra haya n apardha-vyavadhne siddha-deha pya n One who is covered by offenses may sing the pastimes of the Lord, but this will never do away with the lust burning in his heart. By the blockage of offenses, ones eternal spiritual body (siddha-deha) will never be attained.(76) sevopakaraa kare n unile haya n jaopakaraa dehe ll on jaya n If one does not hear the proper details of devotional science [from the disciplic succession], then genuine service to the Lord can never be performed. One absorbed in the various material ingredients of the bodily concept of life will never be able to hear of the Lords transcendental pastimes.(77) sevya unmkha hale jaa-kath haya n natuv cin-My kath kabhu ruta haya n When one is enthusiastic for constantly rendering unalloyed devotional service, there is never any possibility for becoming distracted by idle talks related to the mundane world. Otherwise, if one is not enthusiastic, then confidential topics about the all-conscious spiritual world should never be heard.(78) Translation by daaratha-suta Prabhu, 1993.

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Lets Take a Reality Check

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. Who Am i ? Am i mr. or ms. Perfect? What Kind of disciple Am i? A modes and me Reality Check Why Am i miserable? Am i a Pious demon or Am i a devotee? Are There Any demons Sitting in my Heart? Am i Above the Four Clouds? Have i Finished my Heart Cleaning? Have i Attained the Stage of nmbhsa Chanting? Am i an Advanced devotee? Have i attained Bhva-bhakti? Am i an Authentic Ka Conscious Leader? Am i missing a Golden Opportunity? Have i Received the Causeless mercy of mahprabhu?

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Who Am i ?
1. 2. 3. 4. 5. What is your strongest identity tag ? Think of something you do regularly. Chose a different identity tag, but the same activity. Walk through the chart below using (a) your strongest identity tag. (b) the second one you chose. Note the difference, especially in result.

Something to think about, isnt it?

Myadev's Subtlest and Deadliest Trap $ Our Sense of Identity Shapes $ Our Desiring $ Our Discriminating ; Setting of Priorities $ Our Thinking ; Planning $ Our Feeling $ Our Willing $ Our Acting $ All of which Shapes Our Destination!
As long as we are attached to these designations, we are attached to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. Bhagavad-gt As It Is Introduction.

miSidEnTiFiCATiOn

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Am i mr. or ms. Perfect?

rla Bhaktisiddnta Sarasvat hkura advises, The best of all persons thinks himself to be less than all others. Why should a person be anxious to pry into the defects of others when he does not seek to scrutinize his own conduct? The act and expression of the Vaiavas cannot be understood even by the wise. Let us not be misled by the apparent sight. Many a person has mistaken a pebble for a pearl; a snake for a rope; evil for good; by falling a victim to delusion by relying on apparent sight. When faults in others misguide or delude you, you should have patience, be introspective, and find the faults in yourself. Know that others cannot harm you unless you harm yourself. r Caitanyas Teachings

Am i Free From the Four Human defects?

A conditioned soul : 1. Is sure to commit mistakes. 2. Is invariably illusioned. 3. Has a tendency to cheat others. and 4. Is limited by imperfect senses. Bg Introduction

Why it's a Good idea to Follow the Scriptures.

stra, or scripture, is without the four principle defects that are visible in the conditioned soul; imperfect senses, the propensity for cheating, certainty of committing mistakes, and certainty of being illusioned. These four principal defects in conditioned life disqualify one from putting forth rules and regulations. Therefore, the rules and regulations as described in the strabeing above these defectsare accepted without alteration by all great saints, cryas and great souls. Bg 16.24p

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What Kind of disciple Am i?

There are four categories of disciple: the guru-sev, the guru-bhog, the guru-tyg and the guru-droh. Which am i? 1. Guru-sev Such a disciple sees himself as a servant of his guru. That is his foremost desire and he serves guru for his entire life. He has no interest in name or fame. He prefers to remain a simple devotee. He accepts the instruction of guru as his very life and soul.

2. Guru-bhog Such a disciple tries to enjoy the assets of the guru. He is interested in pratiha and believes it to be a sign of advancement in spiritual life. Donations he collects he will use for his own purposes he does not understand that such donations are the rightful property of rla Prabhupda and his ISKCON. He will often live luxuriantly in the name of yukta-vairgya. 3. Guru-tyg Such a disciple gives up the order of his guru and the bhakti process. This is usually because of weakness, loss of faith, ignorance or uncontrolled senses. He leaves voluntarily and does not criticize the guru or his mission. 4. Guru-droh This is the worst type of disciple. He is rebellious, envious of the guru, habitually criticizes him and is prone to heinous sinful activity. He usually leaves the mission of the guru and politics against him very vehemently. *Sources: Brahma-vaivarta Pura, Mahbhrata and rla Prabhupdas 1961 Vysa-pj offering.

392

A modes and me Reality Check

(A Guide and Ready Reckoner to Help Keep Ourselves on Track.)
Material nature consists of three modesgoodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes. Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy. When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature. When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life. Bg 14.5,10,19,20
nature of The mode

TOPiC

O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

GOOdnESS

Bg 14.6

O son of Bharata, The mode of know that the passion is born mode of darkness, of unlimited desires and born of ignorance, is the delusion longings, O son of Kunt, and of all embodied because of this living entities. the embodied The results of this living entity mode are madness, indolence and sleep, is bound to material fruitive which bind the conditioned soul. actions. Bg 14.8 Bg 14.7

PASSiOn

iGnORAnCE

393

How it conditions us

How it manifests

TOPiC

O son of Bharata, the mode Passion Ignorance, covering of goodness conditions one conditions one to one's knowledge, to happiness. fruitive action. binds one to madness. Bg 14.9 Bg 14.9 Bg 14.9 The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

GOOdnESS

death

Bg 14.11 When one dies in the mode of goodness, he attains to the pure higher planets of the great sages. Bg 14.14 The result of pious action is pure and is said to be in the mode of goodness. Bg 14.16 From the mode of goodness, real knowledge develops. Bg 14.17 Those situated in the mode of goodness gradually go upward to the higher planets. Bg 14.18

Action

What develops?

destination

O chief of the When there is an increase in Bhratas, when the mode of there is an increase in the ignorance, O son mode of passion of Kuru, darkness, the symptoms inertia, madness and illusion are of great manifested. attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop. Bg 14.12 Bg 14.13 When one dies When one dies in the mode of in the mode of passion, he takes ignorance, he takes birth in the animal birth among kingdom. those engaged in fruitive activities. Bg 14.15 Bg 14.15 Action performed Action done in the mode of in the mode of passion results in ignorance results in foolishness. misery. Bg 14.16 Bg 14.16 From the mode From the mode of passion, greed of ignorance develops. develop foolishness, madness and illusion. Bg 14.17 Bg 14.17 Those in the Those in the mode of passion abominable mode live on the of ignorance go earthly planets. down to the hellish worlds. Bg 14.18 Bg 14.18

PASSiOn

iGnORAnCE

394

Faith develops according to the modes

According to the modes of nature acquired by the embodied soul, one's faith can be of three kindsin goodness, in passion or in ignorance..... O son of Bharata, according to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired. Bg 17.2-3 THE FOLLOWinG TOPiCS ARE in ALPHABETiCAL ORdER TOPiC Action GOOdnESS That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness. PASSiOn iGnORAnCE But action That action performed in performed with great effort by one illusion, in disregard seeking to gratify of scriptural his desires, and injunctions, and without concern enacted from a sense of false ego, for future bondage or for violence or is called action in the mode of distress caused to others is said to passion. be in the mode of ignorance. Bg 18.24 Bg 18.25 Bg 18.23 Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent. Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance.

Austerity (Penance)

Austerity of the body consists in worship of the Supreme Lord, the brhmaas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence. ...continued in box below

Bg 17.19 Bg 17.18 Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature. And satisfaction, simplicity, gravity, self-control and purification of one's existence are the austerities of the mind. This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness. Bg 17.14-17

395

TOPiC Charity

determination

PASSiOn But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion. Bg 17.20 Bg 17.21 O son of Pth, that But that determination which determination by which one is unbreakable, which is sustained with holds fast to steadfastness by yoga fruitive results in practice, and which thus religion, economic development and controls the activities of the mind, life and senses is sense gratification determination in the mode is of the nature of of goodness. passion, O Arjuna.

GOOdnESS Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.

Food

Bg 18.33 Foods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

Bg 18.34 Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.

Bg 17.8

Bg 17.9

iGnORAnCE And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance. Bg 17.22 And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusionsuch unintelligent determination, O son of Pth, is in the mode of darkness. Bg 18.35 Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. Bg 17.10

396

TOPiC Happiness

GOOdnESS That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to selfrealization is said to be happiness in the mode of goodness.

Knowledge

PASSiOn That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion. Bg 18.37 Bg 18.38 That knowledge by which That knowledge by one undivided spiritual which one sees that in every different nature is seen in all living body there is a entities, though they are divided into innumerable different type of living entity you forms, you should should understand understand to be in the to be in the mode mode of goodness. of passion. Bg 18.21 Bg 18.20 Those in the mode Men in the mode of of passion worship goodness worship the the demons. demigods.

nature of worship

Sacrifice

Bg 17.4 Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.

Bg 17.4 But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bhratas, you should know to be in the mode of passion.

Bg 17.11

Bg 17.12

iGnORAnCE And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance. Bg 18.39 And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness. Bg 18.22 And those in the mode of ignorance worship ghosts and spirits. Bg 17.4 Any sacrifice performed without regard for the directions of scripture, without distribution of prasdam [spiritual food], without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance. Bg 17.13

397

ACTiOn
understanding

Worker

PASSiOn iGnORAnCE That understanding O son of Pth, which considers that understanding which cannot irreligion to be distinguish religion and between religion religion to be irreligion, under and irreligion, the spell of illusion between action that should be and darkness, and done and action strives always in the that should not wrong direction, be done, is in the O Prtha, is in the mode of passion. mode of ignorance. Bg 18.30 Bg 18.31 Bg 18.32 The worker who The worker who is One who performs his is always engaged duty without association attached to work and the fruits of in work against with the modes of material the injunctions of work, desiring to nature, without false ego, the scripture, who enjoy those fruits, with great determination is materialistic, and who is greedy, and enthusiasm, and obstinate, cheating always envious, without wavering in and expert in success or failure is said to impure, and moved insulting others, be a worker in the mode of by joy and sorrow, and who is lazy, is said to be in the goodness. always morose and mode of passion. procrastinating is said to be a worker in the mode of ignorance. Bg 18.28 Bg 18.27 Bg 18.26

GOOdnESS O son of Pth, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

WHO iS TRAnSCEndEnTAL TO THE mOdES? O son of Pu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activitiessuch a person is said to have transcended the modes of nature. One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman. Bg 14.22-26 398

Why Am i miserable ?
A Reality Check
my dear mind, i can see unlimited material miseries. And these miseries are of five kinds nescience, false ego, irresistible absorption in matter, attachment and hatred. rla Bhaktivinoda hkura, Kalyna Kalpataru rla Visvantha Cakravart hkura explains that the miseries we suffer are born of anarthas arising from past sins. He, like Bhaktivinoda hkura, identifies five kinds of misery and explains their essential and characteristic natures: Avidy ignorance, to mistake that which is impermanent to be permanent, that which is full of misery to be blissful, that which is impure to be pure, and what is not the self to be the self. false ego; the bodily identification of I and Mine, the acceptance of only direct sense perception as real. material absorption, instinctively clinging to bodily enjoyments and fear that death with deny us these enjoyments. attachment; the desire to obtain material happiness and to decrease suffering. hatred; aversion to unhappiness and what is seen as the cause of such unhappiness. Madhurya Kdambini, Second Shower.

Asmit Abhinivea Rga dvea

rla Bhaktivinoda hkura elaborates further by explaining the effects of these five kinds of misery: Ignorance causes forgetfulness of the self. False ego causes misidentification. Material absorption causes fixation of the mind on material objects. Attachment causes illusory love for others. Hatred causes a person to forget his own self. Kalyna Kalpataru

He also explains, how we can free ourselves from all this misery take shelter of the most merciful r Caitanya mahprabhu. 399

Am i a Pious demon Or A devotee?

The mood and mindset of the Pious demon
One unable to accept the six limbs of surrender to Ka is a prisoner of false ego who always thinks in terms of me and mine." He proudly declares, I am the master here. This household and family are mine. I enjoy the fruits of my work whether they are bitter or sweet. I am my own protector and I can take care of my needs and those of my wife, brothers, sons and daughters. I earn my living by the sweat of my own brow and I deserve the credit for the successes I have achieved in my endeavors. This is the egotism that intoxicates those who have turned their backs on Ka, and who consistently overestimate their own abilities and intelligence. By the power of their knowledge, they expand their industry and technology, but denying that all is ultimately in the hands of God, they end up committing wicked acts. Though they might hear the glorification of the Holy Name, they do not believe it. Though they might sometimes take the Lords name, they do so purely out of custom. Not surprisingly, they experience no love for Ka from this faithless chanting. Such are the ways of the hypocrites who wrap themselves in the flag of religion. r Harinma Cintmai 13.22-29 rla Bhaktivinoda hkura

do i Have Faith in The Holy name?

After vanquishing Ravana, Lord Rma returned to Ayodhya along with StaDev and Vibhisana, the pious brother of Ravana. When it was time to return to r Lanka, some of the rakshasa attendants of Vibhisana asked how it would be possible to cross the ocean in the absence of the famous bridge, which had now been dismantled. Vibhisana wrote the name r Rma on an banyan leaf, tied it in a knot of cloth, and handed it to one of his men while saying Hold this knot tightly, dive into the water, and you will easily cross the vast ocean to Lanka. With implicit faith, the rakshasa held the knot in his hand and jumped into the ocean. Surprisingly, the water was only knee-deep,and so he walked across effortlessly. At the mid-way point, however, pride and doubts entered the rakshasas mind. He wondered, What is in this knot that my master gave me that works such wonders? 400

So he untied the knot, and upon seeing a mere leaf with r Rma" written on it, he began to laugh and scoff at it. Overcome with doubt, he thought, What is this? How can this name play such havoc with the ocean? As soon as this doubt rose in his mind, the rakshasa entered a watery grave due to a sudden flood of waves and rough sea. Something to think about, isnt it?

The mood and mindset of the Surrendered devotee

If I do not stay alive how will I be engaged in serving the Lord? Even so, I will accept only as much as I need to keep body and soul together. Accepting whatever sense objects are in harmony with the goal of devotion is the proper way to lead ones life and is pleasing to Ka. If ever the same sense objects become detrimental to devotional culture,and are thus unpleasurable, then they should be abandoned without hesitation. There is no one other than Ka who is truly able to protect me, and I know that He alone and no one else maintains me. I am the most fallen and useless living being in creation; and as the lowest and most unfortunate creature, I possess nothing. I am living my life within this world as Kas eternal servant and I make every effort to act only in accordance with His desire. Thus any idea that I am the doer, the giver or the protector, or that this body, home, wife and children are mine, that I am a brhmaa, a sudra, father or husband, that I am a king, or a subject, or the refuge of my offspring, is all to be given up and Ka made the one and only centre of my life. Ka is the real master, and His will alone is imperative. I am ready to act only to fulfill Lord Kas desire and will not even think about acting according to my own whims. I will adjust my household affairs for the Lords satisfaction and if He so wishes, I will cross the material ocean. In times of both joy and sorrow, I shall always remain Lord Kas servitor and because it is His desire, I will show compassion to all creatures. I will suffer or enjoy the results of my past actions according to Kas will, and if I become indifferent to worldly pleasures, that too will be His desire. r Harinma Cintmai 13.8-20 rla Bhaktivinoda hkura 401

Are There Any demons Sitting in my Heart?

(1) Ptan represents the pseudo guru who teaches bhukti and mukti (material enjoyment and liberation). Duplicitous false devotees attached to bhukti and mukti represent Ptan. She also represents the conditioned mind. Being merciful to the pure devotees, baby Ka killed Ptan. to protect the newly born affection of the devotees for Him. The cart-demon, Sakasura, represents the load-bearing produced by old and recently acquired bad habits and philosophy, and by lethargy and dullness. The mood created by contemplating baby Ka as He breaks the cart removes this evil. The whirlwind demon, Tvarta, represents the vanity of false learning, the consequent use of faulty arguments and dry logic, the quest for mukti, and association with such falsely proud people. This includes all types of atheists believing in material causality. Being merciful on seeing the affection of the devotee for Him, baby Ka kills Tvarta and removes these obstacles to the devotees worship. The ymala-arjuna trees represent the intoxicated pride and arrogance stemming from high birth and wealth, which breed violence, illicit sex, debauchery and addiction to wine; all of which leads to loose speaking and shameless brutality to other living beings. Ka, being merciful, removes this sin by breaking the twin Yamala-arjuna trees. vatssura, the demon who assumed the form of a calf, represents performing sinful activities because of an immature mind under the control of greed and the bad influence of evil company. By the mercy of Ka, this fault is vanquished. Baksura, the demon who assumed a huge duck-like form the size a hill, represents false dealings performed out of deceit, cheating, cunning and hypocrisy. Without eliminating these, suddha-bhakti does not appear. Aghsura, the demon who assumed the form of a gigantic snake, represents the malignant sinful mentality that desires to cause trouble and violence to others out of hatred and malice. By Ka's mercy, this tendency must be removed, for it is one of the offences to Harinma.

(2)

(3)

(4)

(5)

(6)

(7)

402

(8)

The Brahm-mohana-ll, the illusory enchantment of Lord Brahm represents the scepticism that may arise because of attachment to the paths of jna and Karma. It further represents disregard for the superior sweetness of Ka from over-attachment to the Lords majestic aspect. Dissipated by Ka, this offence is to be avoided. dhenuksura, the demon who assumed the form of an ass and was killed by Balarma, represents gross intellect and complete ignorance of suddhajna, bhakti-tattva and svarpa-jna. This originates from material intelligence, lack of spiritual intuition and idiotic foolishness. This condition, which must be destroyed, is completely contrary to spiritual knowledge.

(9)

(10) Kliya, the huge multi-headed serpent, represents pride, deceit, harm towards others, unkind crookedness and a malicious cruelty that the devotee must give up completely. (11) The davgni-vina-ll, the pastime of destroying the forest fire, represents subduing any type of useless conflict, such as pointless argument, malicious disagreement with other sampradayas and mathas, disrespect for the devats, and angry fighting against another s opinion. (12) Pralambsura, who appeared as a disguised gopa, represents a sham of devotion while secretly maintaining a greedy lust for women, money, worship and position. This hypocrisy must by given up completely and can only be killed by Balarma. (13) The dvnala-pna-ll, Kas pastime of swallowing the forest fire represents the obstacles that atheists create against dharma and preachers of dharma. Ka removes these obstacles to the propagation of true dharma. (14) The yjika-vipra-ll, the brhmaas performing yja, represents indifference to Ka-bhakti caused by over-identification with the duties of varsrama-dharma, or absorption in the activities of Karma-ka. 15) The indra-pj-vraa-ll, the prohibition of the worship of Indra by Ka, signifies subduing the anartha that is the worship of many devats, or worship of the individual self as the Supreme. (Considering within oneself, I am Brahman). (16) The varua-ll , the pastimes of Ka releasing Nanda Mahrja from the clutches of Varuna, symbolizes the misuse of intoxicants, Some people mistakenly think that imbibing liquor and other intoxicants will increase 403

ones spiritual bliss and improve ones bhajana. Such misunderstandings must be abandoned. The snake that attempted to swallow Nanda Mahrja represents impersonalistic myvda philosophy and other such philosophies that try to swallow up the real nature of bhakti. Thus, the association of adherents to myvda philosophy must be avoided. (17) The akhaca-vina-ll, the killing by Ka of the demon akhaca and snatching away his crest jewel, symbolizes destroying the desire for name and fame and the morbid desire for women. (18) The Aritsura-vadha-ll, the killing by Ka of the demon that had assumed the form of a bull, symbolizes destroying the attraction for cheating religion with its external show of pomp and splendor and the concomitant disregard for suddha-bhakti. (19) The Kei-vadha-ll, Kas pastimes of killing the demon that had assumed the form of a huge horse, represents freeing the sincere devotee from the illusion of considering himself a great devotee or crya. Such an illusion produces material pride and the tendency to lord it offensively over others. This illusion must be carefully given up. (20) The vyomsura-vadha-ll, Ka killing the demon who flies; in the sky, represents leaving the dishonest company of thieves and fake, deceitful devotees. r Caitanya ikamta and r Ka - sahita rla Bhaktivinoda hkura

404

Am i Above the Clouds ?

(The Four Clouds of Anarthas Prohibiting the Heart from Chanting uddha Nma)

(hdaya - daurbalya) * Attachment to things not related to Ka; * Propensity to cheat and find fault; * Envy; * Desire for recognition.

4 Weaknesses of Heart

(tattva - vibhrama) * about ones own identity; * about position of Ka, the Supreme Personality of Godhead. * about the process and goal of bhakti; * about what opposes devotional progress.

4 Kinds of illusion

4 Types of Offense
* Nma - apardha (10); * Seva - apardha (32-50); * Vaiava - apardha (6); * Jva - apardha.

4 Thirsts for the impermanent

(asat - t)
* for worldly pleasures * for worldly pleasures * for heavenly pleasures * for heavenly pleasures * for mystic powers. * for mystic powers * for liberation. * for liberation

These anarthas give birth to six enemies :(l) lust, (2) anger, (3) greed, (4) illusion, (5) pride and (6) envy. These anarthas also beget six waves:(1) distress, (2) illusion, (3) hunger, (4) thirst, (5) old age and (6) death All these are the source of our entanglement, and this entanglement is the source of our miseries. The creeper of devotion cannot grow for as long as these anarthas dominate the heart. However, all

anarthas go far away by the performance of nma - sakrtana.

* Bhajana - rahasya
405

GOOdnESS

Clearing of all undesirable things in the heart that obstruct the progress of bhakti.

AnARTHA - nivTTi

(Favorable bhajana-kriy + sdhu-saga = anartha-nivtti)

6 Stages of anartha-nivtti (symptoms of anisthitbhajana-kriy) *

Taraga-ragi

5 persistent obstacles faced on the path to nih **

enjoying material facilities

taste for sense pleasure inability to improve (to uphold vows, follow regs, etc.)

Rassvda

niyamksam

tendency toward bad habits

Kaya

struggle with the senses, desire for enjoyment

visaya-sangar

indifference, disinterest

Apratipatti

indecision, extensive speculation

vyha-vikalp

distraction

vikepa

sporadic endeavor

Ghana-taral

Sleep false confidence, enthusiasm

Laya

utsha - may

iGnORAnCE

406

iGnORAnCE

* Mdhurya-kdambin, Second nectar Shower ** Nih means to have the quality of steadiness. Though a person tries for steadiness in bhajan every day, while anarthas are still present, he will not attain it. This is due to these five persistent obstacles. After the stage of anartha-nivthi, when these obstacles are almost completely destroyed, one achieves steadiness. Thus the symptom of nih is the absence of these five obstacles. Mdhurya-kdambin, Fourth nectar Shower.

GOOdnESS

Have i Finished my Heart Cleaning?

Have i Attained the Stage of Nmbhsa Chanting ?

Nmbhsa means a semblance or facsimile of the Holy name. Chanting Nmbhsa cant give us Ka-prema, but it does give positive secondary results. rla Bhaktivinoda provides a very useful guide so that we can easily assess whether we have attained this stage of chanting. Lets take a reality check. Nmbhsa: (the semblance of the Holy Name) removes whatever sins one has committed; the semblance of the Name gives liberation and destroys the influence of Kali; The semblance of the Name makes a man capable of purifying even the pious; the semblance of the Name protects one from all disease. All worries are subdued by even a semblance of the Holy Name. One who chants the semblance of the Name is free from all fear and distress. Demons, ghosts, goblins and witches, wicked creatures of all sorts are kept at bay by the influence of Nmbhsa, as are all other obstacles. Even if one has fallen into hell, he still attains liberation easily, for even ones old karma is destroyed by the semblance of the Holy Name. Nmbhsa is greater than the Vedas, greater than all the places of pilgrimage; as such, it is superior to any kind of pious activity. The shadow of the Holy Name takes one to Vaikuha. Nmbhsa gives the chanter dharma, artha, kma and moka. It is all powerful and has the power to deliver the conditioned souls. It gives joy to all the world and raises one to the supreme state, giving the supreme state to even one who is without refuge. Nmbhsa takes one to spiritual abode of Vaikuha, especially in the Kali-Yuga, declare all the scriptures. Harinmacintmai 3.29 - 37

407

Am i an Advanced devotee ?
A Reality Check

Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Ka and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualitieslust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent. Devotees are always tolerant, forbearing and very merciful. They are the wellwishers of every living entity. They follow the scriptural injunctions, and because they have no enemies, they are very peaceful. These are the decorations of devotees.

It is the verdict of all stras and great personalities that service to a pure devotee is the path of liberation. By contrast, association with materialistic people who are attached to material enjoyment and women is the path of darkness. Those who are actually devotees are broadminded, equal to everyone and very peaceful. They never become angry, and they are friendly to all living entities. The root cause of devotional service to Lord Ka is association with advanced devotees. Even when ones dormant love for Ka awakens, association with devotees is still most essential.

CC madhya 22.78-83

408

Have i Attained Bhva-bhakti?

A Reality Check

if one actually has the seed of transcendental emotion in his heart, the symptoms will be visible in his activities. That is the verdict of all revealed scriptures. When the seed of ecstatic emotion for Ka fructifies, the following nine symptoms manifest in ones behavior: (1) forgiveness (2) concern that time should not be wasted (3) detachment (4) absence of false prestige (5) hope (6) eagerness (7) a taste for chanting the holy name of the Lord (8) attachment to descriptions of the transcendental qualities of the Lord (9) affection for those places where the Lord residesthat is, a temple or a holy place like Vndvana. These are all called anubhva, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify. If love for Ka in a seedling state has fructified in ones heart, one is not agitated by material things. CC madhya 23.17-20

409

Am i An Authentic Ka Conscious Leader?

Excerpts from Leadership for an Age of Higher Consciousness Volume II by His Holiness Bhakti Trtha Mahrja Authentic Leaders Traits 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. They love people and are sensitive to their emotions and needs. They help people feel happy and secure. They create lasting value at all times. They are philosophers they seek to convey ultimate abiding Truth. They lead from the inside out knowing that character is power. They are principle centred. They are powerful visionaries. They keep everyone engaged according to their propensities. They are experts in delegation and empowerment. They are servant-leaders who leave behind a culture of enduring excellence.

Authentic Leaders Lead, in this Order, with: 1. Character 2. Competence 3. Compassion 4. Courage

Authentic Leaders Work in this Order: 1. To be 2. To do 3. To see 4. To tell

Authentic Leaders are inventors 1. 2. 3. Inventors - those who make things happen Resenters - those who watch things happen and complain Consenters - those who do not know what is happening but consent.

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Authentic Leaders are mindful 1 Watch your thoughts, they become your words 2. Watch your words, they become your actions 3. Watch your actions, they become your habits 4. Watch your habits, they become your character 5. Watch your character, it becomes your culture Authentic Leaders are dynamic 1. Restructuring 2. Reengineering 3. Reinventing they make paradigm shifts when necessary. they eliminate excess for efficiency. they keep recreating success.

Authentic Leaders Set Example 1. 2. 3. 4. 5. 6. We cannot be good leaders if we are not good followers. We cannot build teams unless we are ourselves strong team players. We cannot teach our kids self-discipline unless we are self-disciplined. We cannot enjoy a happy marriage if we are not good partners. We cannot have a strong network of friends unless we are good friends ourselves. We cannot develop a close community if we are not good neighbors.

Authentic Leaders are Winners 1. 2. 3. 4. Winners feel good when they do right. Whiners feel good before they do right. Winners say, I must believe it before I can see it. Whiners say, I must see it before I believe it.

Authentic Leaders Rely on divine Power 1. 2. 3. To a loser it may be possible but difficult. To a pioneer it may be difficult be possible. To a leader nothing is impossible.

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Am i missing A Golden Opportunity ?

How Serious Am i about my Chanting ?
My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Ka mah-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. B 12.3.51 Whatever result was obtained in Satya-yuga by meditating on Viu, in Tret-yuga by performing sacrifices, and in Dvpara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Ka mah-mantra. B 12.3.52 / CC madhya 20.345

In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari. CC di 17.21

Am i Reading Srila Prabhupadas Books daily ?

Men become strong and stout by eating sufficient grains, but the devotee who simply eats ordinary grains but does not taste the transcendental pastimes of Lord Caitanya Mahprabhu and Ka gradually becomes weak and falls down from the transcendental position. However, if one drinks but a drop of the nectar of Kas pastimes, his body and mind begin to bloom, and he begins to laugh, sing and dance. All the devotees connected with the Ka consciousness movement must read all the books that have been translated (the Caitanya-caritmta, rmad-Bhgavatam, Bhagavad-gt and others); otherwise, after some time, they will simply eat, sleep and fall down from their position. Thus they will miss the opportunity to attain an eternal, blissful life of transcendental pleasure. CC madhya 25.278+p The readers should relish this wonderful nectar because nothing compares to it. Keeping their faith firmly fixed within their minds, they should be careful not to fall into the pit of false arguments or the whirlpools of unfortunate situations. If one falls into such positions, he is finished. CC madhya 25.279 412

Have i Received the Causeless mercy of r Caitanya mahprabhu?

rla Bhaktisiddhnta Sarasvat hkura explains that r Caitanya mahprabhu, who is the most magnanimous Personality of Godhead, distributes His causeless mercy in three ways to the conditioned soul. 1. Freedom from material miseries Every living entity is morose in the material world because he is always in want. He undergoes a great struggle for existence and tries to minimize his miserable condition by squeezing the utmost pleasure out of this world. But the living entity is never successful in this endeavor. While in a miserable condition, a person sometimes seeks the favor of the Supreme Personality of Godhead, but this is very difficult for materialistic people to obtain. However, when one becomes Ka conscious by the grace of the Lord, the fragrance of the lotus feet of the Lord expands, and in this way a materialist may gain freedom from his miseries. Actually his mind is cleansed by his transcendental connection with the lotus feet of the Lord. At such a time one is enlightened by the loving service of the Lord. 2. Freedom from misconceptions and Confusion There are many different kinds of scriptures, and by reading them one often becomes puzzled. But when one receives the mercy of the Lord, his confusion is mitigated. 3. Transcendental Bliss Awakens in the Heart Not only are scriptural disparities resolved, but a kind of transcendental bliss is awakened, and in this way one is fully satisfied. The transcendental loving service of the Lord constantly engages the conditioned soul in serving the Lord's lotus feet. Through such fortunate engagement, one's transcendental love for Ka is increased. One's position is thus completely purified, and one is filled with transcendental bliss accompanied by the spirit soul's jubilation. Thus the transcendental causeless mercy of Lord Ka is manifest in the heart of the devotee. At such a time, material needs no longer exist. The lamentation that invariably accompanies material desires also vanishes. By the grace of the Lord one is elevated to the transcendental position, and then the transcendental mellows of the spiritual world are manifest in him. One's devotional service then becomes firm, and one engages in the Lord's transcendental loving service with great determination. All these combine to fully awaken the devotee's heart with love of Ka. CC madhya 10.119p 413

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Grandmas Home Remedies: Active meditations to Help us deal with the nitty-gritty Challenges of Life

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Active meditations to Help us deal with the nitty-gritty Challenges of Life

Lets face it trying to become a devotee in this faithless, fast, and quarrelsome age is very, very tough. If the mind is not making life difficult for us, it will be the neighbors, some authority figure, our bodies or our family. Actually, the list is endless. How to keep faith and focus in a world so obviously made for distraction?! The real challenges come in our daily dealings in life. The philosophy sounds fine in the class atmosphere, but often we lose sight of it when dealing with the nittygritty practicalities of life. This often leads to a spiritual schizophrenia. We have one sense of identity when at the temple and a very different one when we are at home or at work. What to do? We would like to share with you a series of active meditations and strategies we have developed over many, many years of trying to become a sincere and serious follower of rla Prabhupda. Theyve helped us not only in dealing with lifes challenges, but in surviving them! Of course, we are not claiming that they will solve all your problems we all have our personalized Kuruketra battles to fight. But we are confident that theyll be of great help to you. Why not give a few of them a try? You have nothing to lose and everything to gain.

Grandmas Home Remedies:

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1. rla Prabhupda Had a Shadow

Once upon a time rla Prabhupda had a shadow. Even Tulas Dev and the desire trees of Vndavana have shadows. Shadows are normal; a natural phenomena. rla Prabhupda told us that ISKCON is his body. ISKCON also has a shadow. And what is that shadow? Its our material desires, misconceptions, anarthas, sins and offenses. Thats no real problem if we are following rla Prabhupdas process and teachings. But its a big problem individually and societally if we're not. (Shadows moving independently is not only abnormal, its bizarre and frightening!) Its not such a good idea to be too preoccupied with ISKCONs shadow. There is no substance in it. There is no chance of a relationship with it. There is no sense of satisfaction. Best to be absorbed in the real life of a devotee hearing, chanting and remembering Ka in the association of good, like-minded friends. Comment: Too often we trouble ourselves with the discrepancies we see in temple management or the institution, and we engage in fault-finding, gossiping and petty politicking. This is a very quick and effective way to alienate ourselves from the heart of rla Prabhupdas ISKCON and lose the association of wonderful devotees and the devotional process and its goal.

2. The mystical Genie

Once upon a time a king was hunting in the forest. He noticed a beautifully ornate casket and picked it up. It was dusty and so he took his chaddar and polished it clean. When he did this, a very handsome and strongly built genie mystically appeared, offered him obeisances and said, My dear master, I am highly efficient and very expert. There is so much I can do for you. Please engage me in your service. The king was very skilled in diplomacy and politics of state and so he was cautious and hesitant. He said to the genie, Please tell me the full implication of accepting your service. Then I will make my decision. The genie smiled and replied, My dear king, in all circumstances I will remain your faithful servant. But there is one thing you must know. It is my nature and my pleasure to be always busy. If you dont keep me busy in your service, I will eat you alive! The surprised king thought for some time and then said, I have a very big kingdom and many plans. Keeping you busy wont be a problem. I accept you as my servant. Your first task will be to build a very wide and deep moat around my palace. I have had considerable difficulties with security lately. Please report to me when the work is complete and I will give you your next task. The king then returned to his palace confident that he had time to plan a full service schedule for the genie before he completed his first task. To his surprise, the genie 417

appeared before him with folded hands three hours later. My dear master, I have completed my first task. Kindly assess the quality of my work. The king hurried to the site and saw to his surprise that the work was complete and first-class. A little shaken, he said to the genie, Thank you very much. You are indeed highly efficient and very expert. Now I would like you to construct a new summer palace for me. It should be large and well-planned and complete with beautiful gardens, lakes and fountains. The genie nodded his head, offered his respects and left. The king was pious and very intelligent and so he called for his brhmaa advisors. He explained his dilemma and his fear of being eaten alive and asked for their advice. They conferred for ten minutes and then instructed the king, Please find a strong 30 foot bamboo pole and dig a 5 foot deep hole in the ground. The king was a little surprised by this, but he knew the fine calibre of his advisors, and so he did the needful. At that time the genie again appeared, his task complete. The king feeling anxious and harassed, told him, Thank you my dear servant. Now travel the world and fetch 1000 different exotic plants, creepers and trees to plant in my new palace gardens. The genie was inspired by his new task and left. The king rushed to the court of his brhmaas and told them he had completed his first task and asked them what he should now do. The brhmaas further advised, Now you should secure the pole in the ground. The length above the earth should be 25 feet. When your genie next visits tell him that he should run up and down the pole whenever you dont have active service for him. This will protect you from being eaten alive by him. The king was greatly relieved and followed their advice. Now he had wonderfully efficient and expert service whenever he needed it, but no fear of being eaten alive. He was happy and so was his mystical genie. Comment: The mind can be our best friend or our worst enemy. Its best to keep it always appropriately busy. When we dont have active, task oriented service for it, its best to keep it running up and down the pole by chanting Hare Ka or hearing our favorite kirtans, bhajans or classes. Otherwise it may very well eat us alive!

3. The dancing Caterpillar

Once upon a time there was a very happy and talented caterpillar who loved to dance. He was so gracefully expressive that all the animals in the forest loved to see him dance. No social function was considered complete unless he had his time on stage. But there was a jackal who was very envious of him. He loved to sing, but nobody ever asked him to perform. He could not tolerate that all the animals in the forest were so mesmerized by such an insignificant creature, and yet would give him no chance to sing. He devised an evil plan to destroy the caterpillars career.

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He approached the simple and happy little caterpillar and said, My very dear friend, I am very impressed by your wonderful dancing and would love to learn from you. Kindly tell me, when you perform your most intricate dance formation, do you put your third little leg in front of your fourth? Or is it your fifth? Please kindly clarify this point for me. The caterpillar was very perplexed by this question. His dancing had always been a natural expression of heart and hed never taken any formal training. He was a simple and innocent little soul and didnt want to disappoint the jackal. He said to him, My dear sir, this is a very difficult question. To satisfy you Ill need some time. Please come back tomorrow and I hope by then Ill have a satisfactory answer. The jackal smiled knowingly and left. His question became a preoccupation for the little caterpillar. He thought about it throughout the day and night. He dreamt about it. He paced himself through that difficult dance formation many, many times, but no answer came. He became more and more confused, and more and more despondent. He lost all confidence in his dancing ability and decided hed perform no more. After all, he didnt really know what he was doing! The jackal returned the next morning and was very happy to see that his plan had succeeded. Hed destroyed the little caterpillars dancing career. Comment: How often we are inspired to use our natural talents for Ka or learn something new for Him, but our mind stands in the way and fills us with doubts and confusion. It blocks our freedom of Ka conscious expression and makes life miserable. Best to see the jackal mind for what it is, and keep it out of the way. Or at least keep out of its way! The story of the dancing caterpillar is such a sad one dont let it become yours.

4. Boat in the water, not water in the boat

Once upon a time there was a very simple village boy who had never seen the ocean or even a lake of water. One day he travelled with his family to a distant tourist resort. For the first time in his life he saw a lake and small boats on its shore. He asked the guide at the resort, My dear sir, what are those things on the side of the lake and what is their purpose? Charmed by the small boys innocence, the man smiled and replied, They are called boats. If you place them on the water, they will take you wherever you want to go. If you give me five rupees, you can use one for an afternoon and experience the fun of boating. The boy had been given twenty rupees of pocket money by his parents and was inquisitive to explore his new environment; so he gave the man five rupees. He was then shown his boat and given a few basic tips for using it. The guide then left to take his lunch and a little rest, but promised hed return in a few hours to reclaim the boat. 419

The young boy was excited with his new toy, but also a little confused. He was also a little hesitant to venture too close to the water. Hmm, he thought, Did he say Put the boat in the water, or did he say, Put the water in the boat. He saw a bucket in the boat, and so he decided that the appropriate thing to do was to put the water in the boat. Within an hour the boat was full of water and only the seat remained dry. He climbed into the boat and sat on the seat, optimistic that the boat would now take him wherever he wanted to go. But nothing happened. He sat and sat. But nothing happened. After some time he saw the resort guide returning and he angrily yelled at him, Give me back my five rupees! You cheated me! This boat hasnt moved one inch since I sat in it. Give me back my five rupees! The resort guide laughed and said, My dear boy, the boat is not moving because youve made a very big mistake. You were supposed to put the boat in the water, not the water in the boat! Come with me and we will try again. He took the boy to another boat and they had a wonderful time boating on the lake. The boy was very, very happy and really felt hed gotten his five rupees worth. Comment: The boat is our sdhana and the water is the wonderful organizational support and service that rla Prabhupdas ISKCON provides. If we put our boat in the water, we are supported and nourished in so many very special ways we can hear rmad-Bhgavatam and Bhagavad-gt classes, tune into Nma sakrtana, associate with devotees, take a wonderful feast with them, etc. In this way we will easily sail towards our cherished goal. However, if we put the water in the boat if we allow our active service commitments to disturb and interfere with our sdhana commitments we will go nowhere. Sometimes we need to be reminded of this by a more experienced, kind-hearted devotee.

5. Take my Shoes!

Once upon a time one of our primary ISKCON projects went through a time of great difficulty and deviation. In the early stages of this very black and painful time tourist buses were still frequently coming to the project. One day a middle-aged inquisitive and very pious lady came. She was especially charmed by the temple room and rla Prabhupda in his mrti form. Suddenly she heard a voice repeatedly say, Take my shoes! Take my shoes! Finally she relented to the request and put rla Prabhupdas shoes in her bag. Once home, she scolded herself and was at a loss to know what to do with the shoes. She felt too embarrassed to return them and couldnt bring herself to throw them away. She put them in an unused cupboard and forgot about them. Some years 420

later when she was cooking her breakfast she heard the same voice shed heard many years before. But this time the message was, Please return my shoes. She didnt feel comfortable with the message, but it kept coming. Day after day the same message came. Finally she found the courage and humility to return the shoes. When she arrived at the project she went immediately to the temple room. Her thought was to return rla Prabhupda shoes unnoticed. But her mission wasnt successful. A devotee saw her and exclaimed, This is amazing! Weve been searching for Prabhupdas shoes for years. They disappeared when things were becoming very deviant here. And now that things are coming back into a Prabhupda conscious framework, the shoes have very mystically returned. I guess rla Prabhupda can stay or leave as he likes. But Im very glad that hes returned to be with us again. She profusely thanked the rather bewildered lady who had returned Prabhupdas shoes and gave her a tour of the project, a prasdam lunch and a few books to take home. She felt it was the very least she could do. (*This is a true story.) Comment: It is not a good idea to take rla Prabhupda for granted. Just because weve installed his mrti in the temple room doesnt mean hes obliged to stay. He can come and go as he pleases. Mindful of this, we should act in such a way that he never wants to leave us. We should consciously develop our awareness of rla Prabhupdas presence not only in his mrti form, but in his books, his dedicated devotees and in our day-to-day lives.

6. you Too Can Become Beautiful

Different personalities become beautiful by possessing different qualities. Cakya Paita says that the cuckoo bird, although very black, is beautiful because of its sweet voice. Similarly, a woman becomes beautiful by her chastity and faithfulness to her husband, and an ugly person becomes beautiful when he becomes a learned scholar. In the same way, brhmaas, katriyas, vaiyas and dras become beautiful by their qualities. Brhmaas are beautiful when they are forgiving, katriyas when they are heroic and never retreat from fighting, vaiyas when they enrich cultural activities and protect cows, and dras when they are faithful in the discharge of duties pleasing to their masters. Thus everyone becomes beautiful by his special qualities. B 9.15.40p Comment: Too often we become preoccupied with externals. We forget the essence and concern ourselves with the superficialities of devotional life. We become truly 421

beautiful and lovable when the externals and internals match, when we live our lives simply trying to be who we really are the eternal servant of our Gurudeva and Ka.

7. The naked Truth

Once upon a time a middle-aged Indian man began living on the Vndavana parikrama path very near to the Ka Balarma tree. He wore neither clothes nor tilaka nor kah ml. Most of the time he just rested in the dust of Vraja and sometimes hed sit up to drink a cup of tea and eat a chapti or two. The Holy Name did not grace his mouth, but only mundanities and occasional words of abusive anger. We travelled this route regularly, and felt very uncomfortable whenever we had to cross paths with this man. We did our best not to think offensively of him. It was not easy. One day, to our great surprise, we saw a very respectable Vrajavs brhmaa hand-feeding this man. We couldnt believe our eyes and were keen to learn why he was doing this. We chanted around the Ka Balarma tree until the brhmaa got up and left. We quickly followed him and very humbly and politely asked him why he was hand-feeding the naked man living on the street. He smiled and shared some very instructive words: My mind has been very disturbed by the sight of this man for many months. I do full parikrama of Vndavana every day and so I could not avoid crossing paths with him. In exasperation, I spoke to my Rdh Ramanj. I said, Tomorrow I will carry your mahprasda in my little tiffin when I go on Vndavana parikrama. If this man is a genuine Vraja bhakta and very dear to You, please inspire him to ask me for Your mahprasda. The next day I carried Rdh Ramanjs mahprasda in my little tiffin, and as I went to walk past this man, he beckoned me with his hand. As I came closer, he took my tiffin, opened it, took some of the mahprasda and ate it. Then with the same hand he motioned that I should continue on my way. I realized that Id regularly committed mental offense to this great soul and so I promised my Rdh Ramanj that Id hand-feed him His mahprasda for a week. Today is my fifth day. Actually this devotee has taken full shelter of the dust of Vraja. Hes a very rare and special soul. (*This is a true story.) Comment: Although we have to discriminate to responsibly live our Ka consciousness principles and process, its best that we never judge; even if we are managers or teachers. Our perception of what is happening around us is like that of a tiny insect. We really dont know the reality of whats happening, or its plan.

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8. Three Circles of vision

Once upon a time I witnessed a very pure and elevated brhmaa Vaiava being publicly chastised and humiliated by a very angry devotee in spiritual leadership. It literally cracked my heart to hear and see this. I very carefully watched the devotee being abused. He remained silent and peaceful throughout the tirade. When it finally came to an end, he paid his full obeisances to the angry devotee and quietly continued his service. I was amazed. The following day I approached the chastised devotee and asked him how he could manage to stay so calm and respectful. He kindly explained his secret. He said, I have three circles of vision: 1. If I have responsibility and influence I see things 100% and act accordingly. That is my duty to rla Prabhupda and his ISKCON. 2. If I have no responsibility but I have influence, I will advise when asked. 3. If I have no responsibility and no influence, I dont see and I dont act. In this way I can fulfill my responsibilities to rla Prabhupda, but not be sidetracked or implicated in petty politics and Vaiava-apardha. Yesterday I had no responsibility for the circumstances, and I certainly had no influence. There was no need to say anything nor do anything. Best to just tolerate such things. (*This is a true story.) Comment: Our tendency is to try to adjust or rectify unpleasant situations in which we find ourselves. But often this implicates us more and the situation becomes an even greater problem or disturbance. In the future perhaps it would be a good idea to ask ourselves two questions before we speak or act: 1) Do I have influence here? 2) Do I have responsibility here? Why not give it a try?!

9. Should i Forgive Him?

Once upon a time Bali Mahrja approached Prahlda Mahrja and asked him, Which is actually best, forgiveness or the use of strength? Prahlda Mahrja thought for some time and replied, Neither forgiveness not the use of strength is good in all situations. If one were to always forgive, then his servants, dependents and even strangers would disrespect him. When one always forgives and never shows the strength to chastise and correct, then mean-minded servants gradually steal away all ones wealth and fail to favorably respond to commands. On the other hand, one who simply punishes and never forgives soon finds himself bereft of all servants and friends. Indeed everyone comes to hate such an unforgiving person, and when there is the slightest opportunity, they will do something to inconvenience or harm him. Therefore, the conclusion is that strength and forgiveness should be exhibited at the proper times. 423

My dear Bali, the following persons should be forgiven: a) One who has done nice service in the past, even if guilty of a grave fault; b) One who offends due to ignorance or foolishness; c) One who is a first-time offender; d) One who has committed some wrong against his will; and in addition, e) Other offenders may sometimes be forgiven just to create a good public image. The following persons should not be forgiven: a) One who has knowingly offended but claims to be innocent, even if his offense is slight; b) A second-offender, no matter how small his misdemeanor. mahbharata, vana parva Comment: If we are a manager, teacher or parent, it is not always clear how we should act when a subordinate or dependent misbehaves. Prahlda Mahrja's advice helps to clarify things in this regard.

10.

Once upon a time a very young devotee discovered that Nitynanda-rmas favorite flower was Kadamba. He knew that kadamba trees grow quite quickly and he resolved to grow many wonderful favorite flowers for Niti. His father gave him an advance on his monthly pocket money, and he happily went to the local nursery and invested in a very beautifully shaped kadamba tree. It looked very healthy and already stood almost five feet high. He returned home, dug a deep hole in what he considered an appropriate place and planted the tree. Daily he watered it and checked its growth. He patiently waited for more than two weeks but still there was no noticeable change in the plant. Concerned, the young devotee used his trowel to dig up the earth around the trunk of the tree and uprooted it. To his pleasure he noticed that the roots had grown a good two inches in two weeks. Very carefully he planted the tree again and gave it fertilizer and water. Every two weeks for the next month he did this. But then to his dismay the tree withered and died. He wasnt able to fulfill his cherished desire to offer Niti many wonderfully fragrant, garden-fresh kadamba flowers. Comment: Are we very carefully and confidently cultivating the seed of devotion our Guru Mahrja has planted in our heart? Or is our preoccupation to somehow or another assess whether we are advancing or not? Better to use our energy to improve our cultivation of the precious seed Gurudeva has planted. A first class seed properly cultivated and protected will give first class flowers and fruits. Its just a matter of time and patience. No extra endeavor is required. 424

is it Growing?

11.

Ka is time, and time will tell who is who and what is what. Ptan was a vicious she-demon who deceived Mother Yaod and her friends, but she was unable to deceive Ka. She approached Him with the intention to kill Him, but Ka killed her. A demon named Vatssura also tried to deceive Ka by taking the form of a calf, but Ka immediately detected him and killed him. Ka is the greatest trickster, no one can outsmart or deceive Him. Comment: Sometimes we worry that unfavorable, ill-motivated influences are gaining strength both within rla Prabhupdas ISKCON and in the preaching field. Its best to pray to Ka about our concerns and leave them at His feet. Hes the expert. He has His plans and they are perfect. After all, Ka is time, and time will tell who is who and what is what.

Ka is Time

12.

Once upon a time a very vicious landlord ruled a small village with an iron hand. He was well known for his intolerance and cruelty and everyone feared him. This landlord had a dog which he loved very much. He fed him the best food, walked him daily and kept him warm in winter. Unfortunately, this much loved dog was bitten by a cobra one day and he died within a very short time. The landlord was heartbroken but keen to do the dogs last rites in a befitting way. He arranged for a very ostentatious procession throughout the village for the dead dog and dressed him gorgeously. Everyone in the village was forced to attend the dogs funeral. No one dared joke or laugh about the ludicrous event and everyone attended the funeral. Such was their fear of their landlord. Next day a very sumptuous feast was served to everyone in the village and in the evening a very well-planned cultural program was offered. All attended. Some weeks later the landlord met with the same fate as his dog. He was bitten by a cobra and died within a very short time. His relatives organized the same pompous program for him as he had arranged for his dog, but none of the villagers attended even his funeral. (*This is a true story.) Comment: If we want someones cooperation or help its better to inspire them rather than try to force them. Harshness and pressure will harden the hearts of all we interact with, but support and inspiring encouragement will bring out the best in all we meet. 425

Attendance at a dogs Funeral

13.

Once upon a time there lived a cobra who had been a very nasty character since his birth. He delighted in harassing and inflicting pain upon all he met. One day by chance he saw a very effulgent mystic absorbed in trance. He approached him with the thought to kill him. As he came closer and closer to this wonderful yog he felt all the anger in his heart dissipate. The yog was chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare very, very sweetly and with great love. The cobra was mesmerized by the sound and began to dance. Tears of joy flowed from his eyes and his body trembled. After sometime the yog opened his eyes and saw the cobra before him. He smiled and said to the cobra, My dear cobra, you are a source of fear for everyone in this village. Are you experiencing any real pleasure from being such a nasty rascal? The cobra hung his head in shame and again began to cry. This time his tears were tears of regret and repentance. My dear yog, please initiate me into the ways of love. I want to become your disciple and reform my ways. The yog was very merciful and initiated him. He also gave him the instruction never to bite again. He then left. News soon spread throughout the village that the deadly cobra has become a gentle soul. Many took advantage of this and took revenge. They threw stones at him, kicked him, and hurled abuse. But the cobra did not retaliate. He loved his Gurudeva very deeply and did not want to go against his instruction. The violence of the villagers was relentless and the cobra was suffering terribly. One day as he lay half dead and bleeding his Gurudeva came to see him. He was shocked to see his disciples condition. He could immediately understand the situation, took his cobra disciple into his arms and attended to his injuries. He then lovingly stroked him and fed him milk and little pieces of banana. Soon the cobra regained his strength and was relieved of his pain. His Gurudeva said to him, We are living in a very heartless age. The Vedic principle is that the highest mode should dominate, but we see that now the modes of passion and ignorance are very strong. People see saintly qualities as a weakness and they take advantage. This is not good for you, nor for them. I will adjust my instruction so that you can live peacefully. Please never bite anyone, but if anyone approaches you to do harm, raise your hood and hiss at them. By my mercy, this response will always protect you from harm. The yog then left, the cobra followed his instruction and though he lived a very long life, he experienced no further difficulty. Comment: It is very difficult to live as a true devotee in this faithless age. Sometimes we need to assert ourselves and speak quite strongly to protect our Vaiava principles and following of the process. rla Prabhupda s behavior makes it quite clear that this is not a bad thing, but is sometimes necessary in order to protect our devotional life and the propagation of this Ka consciousness movement. 426

The Snake that didnt Bite

14.

Once upon a time there was a little village girl who deeply loved Ka. Her parents had given her a deity of Him when she was three years old and all her daily activities centered upon Him. Her childhood was very happy and she knew only Ka. Some years passed by and her parents decided to arrange her marriage. They were poor and so very few options were available. They did their best and decided to leave the rest to Ka. The girl was married and lived with her husband and family. The husband was very gentle and kind to her, but her mother-in-law went out of her way to make the girls life very, very unpleasant and difficult. The girl tolerated it and took shelter of her Ka, but she was becoming very weak and sickly. One day when she went to fetch water from the well, she saw a very saintly person washing her clothes. She was very effulgent and graceful and the holy names of Ka were on her lips. The grief in the girls heart poured out of her eyes as hot tears, and the saintly devotee stopped her chores to inquire what was wrong. They sat down together and the young girl explained her predicament. The saintly woman smiled and said, Your Ka is also living in your mother-in-laws heart. Please never forget this. She may be covered by so many negative thoughts and qualities, but your Ka is living in her heart. Whenever you have to speak to her or interact with her, first pray to your Ka. Please pray like this: My dear Ka, You are living in my heart and You are also living in my motherin-laws heart. I cannot influence her or change her ways, but You can. I dont want to have constant negative interaction with her. Please be kind and adjust both our hearts and our karma so that we can live peacefully in the same house for Your pleasure and satisfaction. She asked the simple young girl to express the prayer in her own words and then said, Always remember that three is not a crowd. If you ever find difficulty in dealing with anyone, pray to Your Ka in that person's heart to adjust things for the benefit of you both. She then gave the girl a warm hug and left to continue her clothes washing. On the way back to her house the young girl was constantly praying as the Vaiav had advised her. Her mother-in-law still spoke harshly to her but did not beat her. The young girl kept praying intently to her Ka. Gradually He adjusted the mother-in-laws heart and the circumstances, and all could live happily and peacefully under the same roof for His pleasure.

When Three is not a Crowd

427

Comment: It is not uncommon to find difficulties in relationships. There may be friction and negativity between husband and wife, teacher and student, temple president and those in his care, father and son the list is endless. Its best to always remember that three is not a crowd. Bring Ka into the picture and let Him be prominent. Never see anyone separate from Ka, pray to Him and depend on Him to make the necessary adjustments.

15.

Once upon a time we had a very dear friend who had a natural flair and expertise in computer technology. She was a gem. Whenever we had a problem with the computer she could solve it. What was most amazing is that she never consulted an instruction manual; she seemed to have an intuitive awareness of what needed to be done and when. Her family was very wealthy and gave her a Mercedes sports car for her twentyfirst birthday. She was delighted with the new toy and immediately jumped into the drivers seat, although she didnt know how to drive this imported model. Her father laughed and said, This is not a computer, better you take the time to go through the instruction manual before you put the keys in the ignition. This imported model has a lot of fancy gadgets. Better you check things on paper, before you go out driving. Who needs an instruction manual, Dad?! Ill figure things out. No problem! Im a big girl now. Saying this, the girl started the car and began backing it out of the driveway. She noticed a kitten sitting dangerously close to the cars path and put her foot on what she thought was the break. Unfortunately, it was the accelator! No more kitten. The car then careered off the path, destroyed her mothers favorite rose garden and crashed into the neighbors high, brick fence. The result of this impact was that she catapulted through the window screen, and landed unconscious in the rose garden. Her parents were horrified, and ran to her aid. She spent her twenty-first birthday in hospital and certainly wasnt in any condition to share her birthday cake with family and friends. Comment: If a manufacturer provides an instruction manual with his product, it obviously makes good sense to read it carefully before using the product; and to refer to it whenever there is any query or problem with the product. The material world is Kas creation and the instruction manual for it is Bhagavad-gt As It Is. Its best to know it well, and refer to it when in doubt or difficulty a lot of very serious accidents can be avoided by doing this.

Who needs an instruction manual?!

428

16.

Once upon a time a very poor but happy family lived in a small village in India. They were very close to relatives who lived in Delhi and in fact regarded them as very fortunate and successful. After all, they had a brick house, owned a car and all the adult family members held respectable and well-paying jobs. The oldest daughter in the village family had no inclination towards marriage, but was inspired to help others by becoming a nurse. Though a little surprised and reluctant, the family supported her desire and arranged that she live and study in Delhi under the shelter and care of their relatives there. Plans were made, the girl was taken to Delhi by her father, and the family welcomed her with open arms. They very busily and lovingly cared for all her needs and showed her her own bedroom with attached bathroom. It had been a long journey and the girl felt to refresh herself by taking bath and changing clothes. She especially wanted to brush her teeth and freshen her mouth. From her childhood she had always used a neem twig to clean her teeth, but found none in the bathroom. There was soap, some kind of small brush and tube, a comb; so many bits and pieces but no neem twig. She found her aunt and said, Auntie, I want to clean my teeth but there is no neem twig in the bathroom, where will I find one? Her kind aunt replied, My dear girl, in Delhi we dont use neem twigs, such trees are hard to find. We use a plastic brush and a cleansing paste. You will find these in the bathroom. Just place a little of the paste on the brush and use that to clean your teeth. The result will be the same. The girl returned to the bathroom and identified the brush and tube of paste her aunt had mentioned. Hmm, thought the girl, On which end do I place the paste? She didnt want to trouble her aunt again and so she took a guess. She squeezed some of the paste onto the hard smooth end of the brush and attempted to clean her teeth. She didnt feel it had cleaned her teeth, although it had made her gums bleed, but the taste in her mouth was fresh and she concluded that this must be the way teeth are cleaned in Delhi. She continued to clean her teeth in this way for some days but the result was that ulcers developed on her gums and she was in a lot of pain. He aunt noticed that something was wrong and asked, Whats happened to your appetite my dear girl? You are hardly eating. The young girl replied, Auntie, Im very, very hungry, but I cant eat. Im cleaning my teeth with the brush as you advised but its really hurting my gums and ulcers have developed. I guess it will take some time to adjust to city ways of doing things. No, no, the aunt replied, I gave you a soft toothbrush, it shouldnt be causing you such distress. Please show me how you are using it. The girl collected the brush 429

Learning to use a Toothbrush

and paste from the bathroom and demonstrated her use of the same to her aunt. The aunt thought to herself, The poor girl is suffering because shes used the wrong end of the brush to clean her teeth. Obviously I need to take more care in explaining how things are done by city dwellers. Shes a very intelligent girl, but very inexperienced in these practical matters. She then said to the girl, Oh, the problem is solved, its just a little one. Pointing to the brush end of the toothbrush she said, In future place the paste here and use the other end as the handle. Then therell be no problem, little inconvenience and no pain. Come well give you some ulcer gel for your gums. A week later the girls gums were healthy again and she had mastered the art of using a toothbrush and paste. Her studies were also proving enlivening and satisfying and she was very, very happy with her new lifestyle. Comment: When we first come to devotional service everything is very new and we may not catch the essence of things. And what is the essence of sdhana-bhakti? What is the heart of the practice? Sdhana-bhakti means bringing the mind and body into line with the needs of the soul. If we use the wrong end of the toothbrush to clean out teeth if we think that sdhana-bhakti means to bring the soul into line with the needs of the body and mind well experience a great deal of unnecessary confusion, inconvenience, disappointment and pain just as the young girl did. Thats why its so important to be under the shelter and care of a kind auntie a more advanced and well-wishing devotee who can guide us in the practicalities of devotional life.

17.

Once upon a time a very simple hearted brhmaa lived in his little two bedroom house with his Goplj, and daily gave either a Mahbhrata or Rmyaa discourse in his front garden. The next door neighbor was an elderly gentleman who was very pious and supportive of the brhmaa's activities. Unfortunately, the old man died and his house was sold by his relative to a woman who seemed very wealthy and very sophisticated. She was obviously also very fashion conscious. This alarmed the simple hearted brhmaa. This sense of alarm quickly grew into great distress when he came to understand that the woman was a prostitute who was very open about her profession and actively canvassed from her front garden. Attendance at the brhmaas daily discourses dwindled as news rapidly spread about the prostitutes entrance into the neighborhood. Soon the brhmaa found himself with only Goplj for company. He tried his best to spend his time reading stra for his Lord, but his mind would often wander to thoughts of the prostitutes low class activity. Before long he found himself preoccupied with his neighbors 430

High Fences make Good neighbors

activities. Hed peek through his curtains to see who the next customer was, assess his social standing, wonder how much money the woman was earning daily and all of this was permeated with a very critical and negative mentality. He really didnt like the woman and certainly didnt wish her well. Two months passed in this way. One night the brhmaa woke from sleep with severe chest pains. He suffered a heart attack and struggled for his very life. Suddenly, he saw Yamarja and his assistants and became very fearful. Why have you come?! he screamed. I am a pious brhmaa, Ive committed no sin in this lifetime! Yamarja smiled and said, Yes, this is true. But you have meditated on the sins of others and been very critical of such sinners. Attachment and aversion are two sides of the same coin. Your mind has been absorbed in sinful activity for the last two months; you will have to suffer for that. The brhmaa was horrified by Yamarjas words and with all his strength prayed to his beloved Goplj. Suddenly Goplj came running into the room and said to Yamarja, This brhmaa is My very simple hearted devotee, he is a victim of circumstance. Please leave immediately with your assistants, I want to give him another chance. Yamarja and his men paid their obeisances and quickly left. Then Goplj turned to His dear devotee and said, I am giving you another chance. But you must study Bhagavad-gt As It Is and give discourses on this scripture daily. In this way you will quickly learn how to protect yourself from such predicaments. Also build a high, thick, brick boundary wall to help protect yourself from absorption in the prostitutes daily affairs. I know you are poor. Dont worry. I will ensure that the necessary funds will come within the next few days. Goplj then ran out of the room, climbed back into His bed, pulled up the quilt covers and fell asleep. The brhmaa was wonderstruck and very weak, but his heart was transformed. Meditating on his new service for Goplj pleasure, he fell asleep. When he awoke next morning everything seemed very normal and Goplj stood in His fixed threefold bending form as usual. The brhmaa began his pj with a very happy and thankful heart. Just as he had completed feeding Goplj there was a knock at the door. It was the relatives of the pious old man who had previously been his neighbor. They said, Our grandfather has bequeathed to you his Bhagavad-gt As It Is as well as quite a large sum of money. We have come to deliver to you what is rightfully yours. Kindly accept this offering and pray for our grandfather. The simple hearted brhmaa accepted both the scripture and the money and warmly thanked them. With tears in his eyes and a very grateful heart, he placed the money at Gopljs feet, rang a friend to organize a contractor to begin building the high, thick, brick boundary wall and that very day began his very serious study of Bhagavad-gt As It Is.

431

Comment: A very big challenge we all have to face in Kali-yuga is our living or study/ employment/ business environment. We may be living in a high-rise apartment surrounded by meat eaters who are very fond of Saturday night drinking and partying. We may be living in a student hostel where most are hooked on drugs or sex. Its not so easy to stay on track in such circumstances, and its even more difficult to avoid thinking critically about the madness we are forced to tolerate. We dont even have the option of the simple brhmaa. Building a high, thick, brick wall in most cases just isnt possible! So what to do? The best option is to move into a situation more favorable for your Ka Consciousness. If this isnt possible, the following thoughts may prove helpful: 1) Keep Kali out of your living environment by having soft but constant vibration of your favorite bhajans and krtans. 2) Create a devoteefriendly atmosphere by hanging lots of attractive Ka conscious art. Keep the place clean and orderly. Ensure that no unpleasant, disturbing sights are seen from your windows. (This can be most simply done by having double divider curtains. Then you can close the lower section at will, and the upper section can still be open to give good light and air.) 3) Dont disrespect, but also dont associate with, those who are a serious challenge to your Ka consciousness. 4) As often as possible invite devotee friends home. Devotee association is a real source of strength. Especially association through Nma-sakrtana. 5) Keep your mind busy in a good way. 6) Pray sincerely and regularly for protection and good association.

18.

Once upon a time there was a very talented and intelligent devotee who excelled at everything she did. She was very people-friendly and a very successful preacher and teacher. Everyone in the community not only respected her, but loved her. She had only one fault, and it was very prominent. She found it very difficult to tolerate the inadequacies and shortcomings of other devotees. If a student couldnt learn three Bhagavad- gt slokas in a week shed say, Why cant you do it? Its such a simple thing! If her cleaner didnt clean the brass to her satisfaction shes say, Why cant you do it? Its such a simple thing! If the shopkeeper didnt bring the quality of fruit she wanted shed say, Why cant you do it? Its such a simple thing! It was like a mantra for her; something that was unconscious but very harmful and hurtful for those who had to interact with her. A few times best friends tried to open her eyes to how badly she was hurting and disempowering other devotees, but she just couldnt see it. Her personal expertise didnt allow her to empathize with others less able. Ka had to arrange a very special circumstance for her to wake her up to the reality. 432

Why Cant you do it? its Such a Simple Thing!

She had been overworking for sometime and her body had become weak. Still, she pushed herself; the perfectionist in her wouldnt allow her to live a balanced life. Then one day a terrible thing happened. She had a severe stroke. It almost killed her. She was bedridden for six weeks and couldnt even lift her head. But with each passing day, she became sweeter and sweeter, happier and happier, kinder and kinder. The experience proved to be very transformational for her and her interactions with devotees were very loving, understanding and encouraging. Her best friend was really keen to understand what it was that prompted such a major paradigm shift. She asked, My dear friend, whats the reason for this sudden change of heart? Its wonderful, but please explain it if you can. The bedridden devotee replied, This stroke is Kas mercy. Now I can finally understand what you have been trying to explain to me for many years. Everytime I try to lift my head off the pillow and cant; or try to hold my beads and cant, I hear my own voice like a tape-recorder: Why cant you do it? Its such a simple thing! Finally I understand. Ka is such a kind and expert teacher. Thank you, Ka! (*This is a true story.) Comment: Too often we are blind to our shortcomings and this can seriously harm our dealings with other devotees, and people in general. Quite often Ka has to arrange a special circumstance for us to help us learn what we need to learn, help us remove obstacles that otherwise just wont budge. Whenever something negative happens in your life, first ask Ka, What do you want me to learn from this, Ka? What changes in my heart and life are You wanting me to make. Dont fight the circumstance, but be a conscious and sensitive cooperator. Youll never be the loser!

19.

Once upon a time a laborer decided that he needed to find a less strenuous way to earn his living. Hed been carrying bricks and cement bags for more than twenty years and the body was really beginning to complain. He explored the different options available for self-employment and decided that hed iron clothes. It wouldnt be a capital intensive business; all he needed was a little shop, an ironing table and an iron. Whether it is summer, winter, spring or fall respectable people always like to wear freshly pressed clothes and so steady business wouldnt be a problem. He busied himself making a simple little shop on a busy street, and then bought himself a second-hand large ironing table and a traditional village-type iron. He advertized by word-of-mouth and soon enough customers came to check his ironing expertise and his prices. When his first customer came to collect his pressed clothes, he wasnt impressed. The first shirt was nicely pressed, but the second one didnt 433

iron in Fire

even look like it had been ironed. He complained, You obviously havent kept the iron hot enough. This is terrible work. You wont see me again. The laborer-turned-businessman was upset by the complaint and had a genuine desire to satisfy his customers. He humbly asked, Sir, if you can kindly explain my mistake, Ill happily iron your second shirt again at no extra cost. The customer could understand that the man was inexperienced but also honest and conscientious. His heart softened and he said, You cant heat the iron once and expect to do all your ironing well. You have to keep the iron in the fire it should always be very hot then youll be able to do first class ironing. The grateful businessman thanked him for his good advice, followed it and ironed his second shirt again perfectly and without cost. He now knew the secret of first class ironing keep the iron in the fire and his new business proved very successful. Comment: Being Ka conscious, remembering Ka, is a moment-to-moment thing. Not that we chant our 16 rounds, hear rmad-Bhgavatam class and were finished for the day. To be dynamic, happy and satisfied in our Ka consciousness we have to strive towards always being connected to Ka, always remembering Him whatever the activity. As rla Prabhupda so sweetly and simply says, We should always remember the Supreme Lover, r Ka and at the same time perform our material duties very nicely. Bg introduction.

20.

Once upon a time a very erudite and cultured sannys disciple of a very reputed Gaudiya Vaiava Guru came to spend the month of Krttika with his Guru Mahrja. It was a very rare and cherished opportunity and the disciple was very much looking forward to receiving personal guidance from his mentor and having his many questions appropriately answered. He arrived at the math timely and immediately approached his Guru Mahrja and paid him his full obeisances. His Gurudeva warmly embraced him and had his servant show him his room and the general layout of the property. He also asked him to explain the temple program to the visiting sannys and make sure he honored mahprasda to his full satisfaction. Very soon the visiting sannys was feeling much at home and spent the afternoon meeting his god-brothers and seeking advice from them how best to attract the mercy of his Gurudeva. Everyone gave the same answer, "Gurudeva is always very kind, But he is also very, very perceptive. You can't hide anything from him. He knows your heart better than you do." The visiting sannys felt very comfortable with this reply and busied himself with thoughts of how to best approach his mentor with his many questions. 434

Please Ask the Gardener

The first opportunity came after his Guru Mahrja gave rmad-Bhgavatam the next morning, The eager sannys hurried up to the vyssana while his Guru Mahrja was still sitting on it and said "Gurudeva, may I ask you a question?" His mentor smiled gently and replied,"Please ask the gardener."His disciple was a little surprised but very patiently and submissively said, "Yes, Guru Mahrja". Every day for a week the visiting sannys received this reply whenever he tried to ask his Guru Mahrja a question. But he never even approached the gardener, let alone asked him any philosophical questions. Finally he approached his Guru Mahrja and asked him, "Guru Mahrja, have I offended you in some way? Is that why you are continually avoiding my questions and telling me to ask the gardener?" His Guru Mahrja turned to his servant and asked him to call the gardener. He soon came. He was a simple looking middle-aged man dressed in brahmacr cloth and covered with dirt and grass cuttings. He immediately paid his full obeisances to his Gurudeva, who then asked him a very esoteric yet technical philosophical question. This very much surprised the visiting sannys; not only because a gardener was being asked such an erudite question, but more so because it was one of the questions he had planned to ask his Guru Mahrja. The gardener began to answer the question in a most expert and detailed way. This further bewildered the visiting sannys. His Guru Mahrja proceeded to ask the gardener many questions; all of the questions the sannys had planned to ask him. And the gardener very expertly answered all of them. The Guru then thanked the gardener and sent him back to his service. He then turned to his visiting disciple and said,"This gardener is no ordinary gardener. He has been under my shelter since he was eight years old and he is now forty seven. Without fail he attends my morning and evening classes. He is a very sincere and attentive listener. He is illiterate and simple, but he knows and can explain our philosophy better than any of my sannys disciples. That is why I told you to ask him. Give up your false pride and prejudice and take his association as much as possible this Krttika. His answers are as good as mine I can promise you that." Humbled, the visiting sannys fell at his feet of his Guru Mahrja and paid his full obeisances. He took his leave and eagerly sought out the gardener. Daily they plucked weeds and watered the garden together while discussing the most esoteric and sacred teachings of r Caitanya Mahprabhu. The visiting sannys was so enlivened that he sought his Gurudeva's permission to stay at the math to assist the gardener. And his mentor very happily gave him his full blessings. (*This is based on a true story.) 435

Comment : Success in spiritual life is based on such a simple principle : hear from your Guru Mahrja and other sdhus regularly with faith and attention, follow their instructions and teachings, render some steady meaningful service to them and maintain simplicity and humility. Sometimes our pride and prejudice hides very wonderful association and service from our vision. Better to give up our limitations rather than such wonderful opportunities.

21.

Once upon a time there lived a very beautiful and lovable blue boy who delighted in grazing his cows in the forest and playing there with his dear friends. While in the forest He would often find very precious but unpolished gems. Aware of their preciousness and inherent beauty, He would collect them, bring them home and polish them. The way He polished them was as unique as the boy Himself. He had a large golden cylinder set horizontally between two golden pillars. On one side of the cylinder there was a diamond and ruby turning handle which allowed Him to rotate the drum, and on the other side was an air-tight lid made of emerald and diamonds. His polishing machine was not only very beautiful but also very efficient and simple to use. He would place the unpolished gems in the tumbler, half fill it with water and then rotate the drum. In this way the gems would rub against each other and slowly, slowly regain their natural beauty and luster. Ka would often tumble His gems, or have one of His close friends do it . Occasionally He would open the drum to check how the polishing was progressing. Whenever He found a gem suitably polished He would remove it from the drum, dry it, hold it in His right hand and close His eyes in meditation. Then He would happily run to His mother or perhaps a dear friend and offer the beautifully polished gem as a gift. If the jewel was especially beautiful, He would always offer it to His beloved Rdhik. Whoever received such a beautiful and precious gem of a gift from Ka knew it was a token of His love, and kept it very carefully and close to heart. Such are the simple ways of Vraja. Comment: We are Ka's unpolished but very precious gems. 1. If we are very very fortunate, He picks us up and puts us in His polishing cylinder. (i.e, He gives us a bona fide guru, and the association of other sincere devotees.) 2. He then half fills the cylinder with water (i.e He gives us the bhakti process based on attentive hearing and chanting of the Holy Name.) 3. He often rotates the cylinder to polish the gems making them rub against each other (i.e hearing and chanting, and serving, in the close association of devotees cleanses our hearts.) 436

Ka is Polishing His Gems

4. Sometimes He will check the gems. When He sees that one of His precious gems has regained its natural beauty and luster, He holds it in His right hand and meditates for sometime and then gifts it to a loved one. (i.e When Ka sees that we have become fully Ka conscious, He very carefully considers our heart's desire and then places us in the loving care of one of His trusted dear ones so that we can best learn how to love and serve Him to our heart's content.) Sometimes we may find this polishing business a little inconvenient or even very painful. It challenges our many, many attachments, prejudices and misconceptions. But my dear friends, please be very patient and tolerant. The end result will fully satisfy the yearning of your heart and soul. Guaranteed.

22.

Once upon a time there was a devotee who was born and raised within the ISKCON institution. She remembered very vividly how her father would dutifully attend the temple program, often give erudite rmad-Bhgavatam classes and every night beat her mother. She hated him for that and had refused to talk to him since he demanded a divorce from his dutiful wife many years ago. Fortunately her mother had insisted on homeschooling her, but still she saw and strongly empathized with the soul-crushing, heart-breaking abuse so many of her childhood friends suffered at the hands of their "caretakers". So much suffering, so much pain. Perhaps if it a were a thing of the past, the heart and mind could somehow adjust. But the same atrocities were so often being exposed within the institution even now. So often she felt empty and crushed, but she did have three very good friends rla Prabhupda, who always seemed to be there to help her, Her Guru Mahrja whom she'd known since she was five years old, and her mother. Her Gurudeva had always been very kind and never judged her even when she'd gone through very rebellious years. He had even given her bail money when she was arrested for her first drug smuggling attempt. That was so embarrassing! But she learnt her lesson the hard way. Her mom was a saint. She suffered so much for so many years but she never vented her anguish upon her children. She was such a loving, sensitive and understanding person. Her Guru Mahrja had often told her that institutions in and of themselves were neither good, not bad. There may be bad and very nasty people within the institution but that doesn't mean "institution" is a bad and nasty word. He would often use the example of a knife. A murderer can use it to kill someone, a qualified surgeon can use it to save a person's life. But this morning's news was the last straw. Yet another sham; another scam exposed. Horrendous! 437

"institution" is not a Bad or nasty Word

She couldn't tolerate the politics and double standards any more. For some time the conviction that spiritual life and institution life are antithetical never compatiblehad been gaining strength in her heart and mind. This morning's horror news crystallized that understanding for her. She decided to leave the institution. She rang her Guru Mahrja and expressed and explained her decision. "Yes", he said,"I can definitely understand why you feel that way. But let's think about it a little more. Why don't you come now and we'll talk!! She arrived on his doorstep twenty minutes later and they had a very long and open hearted discussion. In conclusion, her Guru Mahrja said,"I'm not going to stand in your way, but I really feel you should give the idea a quiet trial run for a few months before you make a final commitment. Why don't you just speak to your mom, pack your bags and spend a couple of months in the mountains? A few months away from the ISKCON scene will really give you a chance to see what life will be like without it. Then you will be able to make a well-considered decision.""That's a great idea, Guru Mahrja," she responded." I'll do that. I am sure mom will understand. It's not like I'll be breaking my vows or anything. I just don't want to know this crazy institution anymore." They mutually decided on a three month trial. The first month in the mountains was a life saver. Being in such a beautiful, quiet and natural environment was so healing and nourishing. And there were no meddling temple women to tell her that a chaste devotee woman parts her hair in the middle and doesn't wear jeans. There was no petty politicking. She could breathe and live freely for the first time in many years. She mentally thanked her Guru Mahrja for that. She had promised him that she'd keep a plus and minus sheet to keep track of her thoughts about institutional life. She noted that there were already things she was missing The fabulous temple krtans, the temple mahprasda stall with it's delicious cream cakes and massive, equally delicious sandea. But things still weighed very heavily on the minus side. That was her honest assessment. The second month proved to be a very interesting one. She could clearly see that her anger and the frustration and pain in her heart was dissipating. Her perspective on things was clearer and she felt more balanced. And she had to admit : she was really missing the Deities. She missed seeing Them, and she missed serving Them. One morning early in her third month, she saw a group of trekkers entering the village. They set up their tents just before the sunset and lit a huge bonfire. They were laughing and joking and obviously very much in holiday mood. Then the most amazing thing happened. They began a very beautiful krtana and it began with rla Prabhupda's prama mantras. They were ISKCON devotees! Dressed as she was, she herself looked like a tourist trekker. She decided to take advantage of this and go and explore what was happening around the bonfire. The devotees 438

saw her approaching and invited her to join them. It was a such a light-hearted and happy experience. A great krtana, a few good stories and delicious prasda. It touched her heart. The next morning she approached the leader of the group and said,"Do you mind if I ask you a couple of questions?" "No problem," he replied. She looked at him very intently and asked, "Why have you lined up with an institution to practice spiritual life? What are the benefits? Isn't it better to maintain some independence; not be implicated in the inevitable politics and institutional madness?" The devotee was surprised by the intensity of the questions and thought for a few moments. Then he said"These are very deep and penetrating questions, I can identify with them. Similar thoughts were pounding my head and heart some years ago. I guess it's something we all have to come to terms with sooner or later. Do you want a short answer, or do you really want to explore the topic?" The girl was attracted by his openheartedness and replied" If you have the time and interest, I'd really like to explore it with you." "No problem. I am here for some days, Let's begin tomorrow morning. Is 10 o'clock okay?" "Sure." Each day for some days they discussed her questions from different angles of vision. Sometimes other devotees joined the discussion and it proved to be both enlivening and healing. No dogma. No party line. No hype. No vested interests. Just an honest desire to really understand. It was wonderful! The group of eleven devotees left on the sixth day and she was sad to see them leave. At least she had taken their email addresses so that she could keep in touch. But for now she was on a very special mission and she did need time alone to introspect and pray. She also felt a need to seriously assess the last five days of discussion. She took out her plus and minus sheet. It needed reviewing. She understood now that she's been concerned with only a very small part of the picture for many years. She could now see things more holistically. She made a few notes and had an early night. The next day she tried to remember and note down the main points and that had impressed her during the discussions. She cursed herself for having such a terrible memory. Slowly a few key thoughts came : 1. We can't really compare rla Prabhupda's ISKCON to a mundane institution. ISKCON is a very practical expression of his transcendental desire to internationally serve r Caitanya Mahprabhu's mission. It is when 439

personal or group interest supercedes the interests of rla Prabhupda and the cryas that things go crazy and sincere devotees suffer or become disillusioned. We need to be vigilant about this. 2. rla Prabhupda said ISKCON is his body and BBT is his heart. If we keep the heart healthy and alive in our lives, the body won't give us so much trouble. (She had to admit and she noted it, that she had given up reading rla Prabhupda's books many years ago.) If we want perfection, our destination is Vaikuha. Both Gauranga and Vrajall are nara-ll, humanlike ll and that means human frailties, mistakes, so many things. What do we really want? Where do we really want to go? No Institutional structure means : no massive book distribution, no easy availability of scriptures. no easy access to devotee association. no international network of temples or preaching projects. no temple kirtanas to tune into, less devotional CDs and videos to buy. no easy access to beautiful Deity darana and sev. no international Navadvpa and Vraja maala parikramas. no widespread longterm prasdam distribution. a lot less chance to find a bona fide guru. no temple life, no temple program no mahprasda stalls!

3.

4.

She stopped her note taking for a moment and thought," My God! I probably wouldn't even know when to observe Ekdas-vrata or celebrate Janmami, Gaura Purnima or even rla Prabhupda's appearance day. I can definitely live without the petty politics and back biting, but I can't live without rla Prabhupda's ISKCON. It's crystal clear to me now. Sure, there's a lot of details we'll have to sort out and we'll have to work out a solid strategy for dealing with the "stool on the Ganges", but I think it's time to ring Guru Mahrja and Mom and tell them I'm on my way home. And I am coming home to stay! Comment : If this devotee's journey has helped clarify and strengthen your commitment to rla Prabhupda's ISKCON and you want to give involvement in his institution a more serious try, the following may be of valuable assistance: (1) rla Prabhupda Had a Shadow. (2) Boat in the Water, Not Water in the Boat. (3) Three Circles of Vision. 440

(4) (5) (6)

High Walls Make Good Neighbors. Who Needs an Instruction Manual?! When Three Is Not a Crowd.

All these can be found in the "Grandma's Home Remedies" section of Chapter 6.

23.

Once upon a time a very vivacious teenage girl idolized her father. Not only was he a very loving, sensitive and protective father, guide and friend; he was also an authentic Prabhupda disciple who had imbibed many of the most endearing and special qualities of his Guru Mahrja. The girl absolutely adored her father and wanted to be just like him. He was her hero. The girl's father was an ayurvedic doctor by profession and very expert in his field. His chamber was always crowded with patients. Many of them would travel long distances for his consultation and medicines. The girl also wanted to become an ayurvedic doctor. She studied abroad but kept in daily contact with her father through "skype". Soon it was time to come home and do her internship with her father. She was very much looking forward to that and was very excited. The very first day she sat in her father's chamber with him she noticed, what she felt to be a major anomaly. Her father was extremely well qualified and could diagnose a patient's illness simply by attentively feeling his pulse. But every patient whether young, old, black, white, man or woman would inevitably insist on explaining his problem. Sometimes this would take twenty to thirty minutes. Although the girl appreciated her father's tolerance and kindness, she could see that it meant he spent very long hours in his chamber. He was aging and so this was badly disturbing his health and his devotional and family commitments. "Papa, why are you allowing your patients to unnecessarily take your time? What benefit is there for you or them in this? Isn't it more beneficial that they hear from you rather that you hear from them? After all, you're an expert doctor and they are diseased and untrained in the medical field."Her father replied "Yes, it isn't appropriate and I've often thought about it . But I don't want to hurt anyone's feelings or give him the impression that I'm only interested in his money and not him. Prabhupda was always accommodating and very kind. I've decided to do things his way." The girl thought for a moment and said," Papa, if I can think of a sensitive but effective solution, would you use it?" " Of course, my dear. I'd be very grateful". For the next few days the girl prayed, meditated and thought about the challenge. Five days later she came to her father's chamber with two identical quite large readymade signs. One was intended for the waiting room and one for her father's chamber. They were colorful, very aesthetically pleasing and very reader friendly. 441

doctor, i Have a Problem

They said : "My dear patients, I love and care for you very much. Please make the most of your time with me by (1) Hearing, not talking (of course, relevant questions are always a good idea.) (2) Carefully following the prescription and diet I recommend for your condition, This will help me to help you so much more. "Why not give it a try?!" The father very much appreciated his daughter's concern and hard work, but he was hesitant. "These are great", he said,"but you're introducing a very different paradigm. I feel it could be more of a disturbance than a help." "Papa, I have already thought about that , What I suggest is that I sit in the waiting room, talk to the patients and help them to ease into the new system. I also feel it would be great to distribute little packs of prasda and maybe BTG magazines. A soft krtana would also help build a wonderful atmosphere. I think Prabhupda would be very happy with such adjustments." "Very well, let's give it a try." At the end of the day the girl very carefully placed the signs. The nest morning she sat in the waiting room, keen to spend some time with her father's patients. They were all a little surprised by the sign and other changes but she very expertly and kindly put them at ease. Most followed the recommended format and slowly, slowly it became the norm. The whole mood in the chamber and waiting room changed very much for the better. Soon the heavy, negative vibrations which so often dominate hospitals and nursing homes was gone. The atmosphere became positive, light and dynamic. The father heartily thanked his wonderful daughter by giving her a big hug and an extra big box of her favorite mahprasda sweets. Comment : We know the value of associating with advanced devotees and are keen for their darana, guidance and blessings. Unfortunately, we quite often deprive ourselves of the full benefit of spending time with them. We tend to speak rather than hear and we try to bring them into our world rather than proactively and sensitively gain entrance into theirs. What an unfortunate misuse of a chance of mercy! Why not give the girl's suggestions a try?! 24. nothing in This Place is Perfect! Once upon a time there was a very simple lady who really wanted to live with Ka. Its not that she clearly understood or knew anything of Him. Its just that she found most people and things in this world far from perfect and had fixed her mind on the idea that Ka and His world was most perfect. And so she wanted to live with Him. 442

Whenever her young son would lie to her or come home from school late and covered in mud or steal ten rupees to buy his favorite sweet she would scold him severely. And her self-righteous tirade would always conclude with the words, Nothing in this world is perfect. And you, my dear son, are far from perfect. My Ka is most perfect. Hes the most perfect son. Why cant you be like him? Her husband was a simple soul who quite often made mistakes or forgot to bring home the long list of things shed demand him to collect from the market. This greatly irritated her and shed quite often burst into tears. She was a pious and chaste wife and so shed never yell at her husband. But her mind would so often scream, I can tolerate that youre not as beautiful nor strong as my Ka. But why cant you remember to do the simple things I ask of you. Why are you always making mistakes? My Ka NEVER makes mistakes. Nothing in this place is perfect, but Kas world is absolutely perfect. I dont belong here; I want to go there. Nothing in this place is perfect! It was like a mantra for her. Whenever she saw or experienced shortcomings in others or was inconvenienced by challenging or unpleasant circumstances, undoubtedly she would vehemently think and often say, Nothing in this world is perfect! In this way she passed her life. Although her preoccupation with Ka and His world was uninformed, when she died she did go to the world of Ka. She was charmed by the exquisite beauty of Vndvana and its residents. But she soon became aware that things werent perfect in Vndvana either. Ka would quite often come home dirty and He seemed preoccupied with stealing from the neighbors' houses. If people scolded Him, He would often retaliate by urinating on their floor or harassing their young children. He also wasnt proper in His dealings with the young girls in the village. This was well known, but the circumstance was never challenged, nor rectified. Days passed and the lady became more and more disturbed. Mother Rohini noticed this and asked her, My dear, why are you so upset? What is troubling your mind? Please tell me and Ill try to make you happy. Encouraged by these words the lady blurted out, Nothing in this place is perfect! Kas always doing nonsense and is never corrected. My God is perfect; Hes not like this Ka. I dont want to live here. I want to live in a perfect place with perfect people. Merciful Rohini replied, Oh, this is quite a serious dilemma you are facing. Let me speak to my son. Perhaps we can help solve your problem. Give me two hours and then well meet again. The lady was calmed, and charmed by Rohinis sweet voice and words and patiently awaited her return. Within two hours Rohini did return and she was accompanied by her son Balarma. My dear lady, she said, I have discussed your unhappiness 443

with my son and we think we have a very good solution for you. It seems Vndvana is not your home. We both feel youd be a lot happier in Vaikuha. Everyone and everything is so perfect there. My son will take you there if you are happy with this decision. Yes, yes replied the lady, This sounds wonderful! Thank you so much for your kindness. Id be very grateful if your son could take me there. As soon as the lady uttered these words Balarma smiled and she found herself mystically transported to another world. It was a very beautiful world where everyone and everything was perfect. She felt very much at home and very, very happy. Comment: Is my desired goal Goloka Vndvana or Vaikuha? Do my personal dealings, sense of discrimination and value structure match my cherished goal? Hmm! Perhaps I need to make time to think about this more carefully. Maybe there are some adjustments I need to make to my mood and mindset. 25. Please Keep the doors Open! Once upon a time there was a very talented French artist who had an exceptional flair for fine aesthetics and a very fertile and innovative imagination. She owned a very large showroom on 5th Avenue and specialized in art, exotica and antiques. The New Yorkers loved her and loved her showroom which was unusual but very attractive. It had a large entrance in the middle and another entrance either side of that, and the doors were always open. The inner area was spacious, uncluttered, airy and bright and abounded in beautiful, natural greenery. A small fountain graced the northeast corner. A very intelligent and accommodating young Canadian woman assisted her boss with the showroom management and sales. They were a great team and had become good friends. Unfortunately, the young helper had to return to Canada for family reasons and her boss needed to find a replacement. It wasnt easy. Finally she selected a young woman who seemed to have some potential. Her first day at work was a disaster. She insisted on keeping all the doors closed. Repeatedly her boss opened them while admonishing her gently. However, the woman would insist on closing them again. It wasnt a good start to their relationship. The next day the new helper didnt close the doors but insisted on arranging displays at all three entrances. In effect she very badly cluttered the entire area which greatly restricted free movement. Her innovative attempts were a great disturbance to both her new boss and the atmosphere of the showroom and any attempt to correct her was politely dismissed with a smile. Her boss was losing patience.

444

The third day this new employee closed the middle door and arranged a display in front of it and left the other two doors open. Regular customers often quizzically looked at the new decor, seemed a little uncomfortable with it and left. A few expressed their disappointment. This was a source of great stress and sadness for the showroom owner and she felt compelled to fire the culprit. Having done that she happily opened all three doors it was a real breath of fresh air! Comment: Am I also a culprit who likes to close doors and clutter entrances? To meaningfully answer this question I need to contemplate the way I chant the Holy Name in light of the information given below. The main Entrance is the heart. Is my heart involved when I chant? Am I consciously and earnestly endeavoring to develop a loving relationship of service with the Holy Name? Or is my heart cluttered with mundane desires, misidentification and anarthas? The Right Entrance is the mouth. In this age of Kali the mouth is the door to the topmost liberation Ka prema. What goes in and out of it is of utmost importance. Do I keep it wide open by speaking only Ka conscious topics and honoring only prasda? The Left Entrance is the ear. I am incapable of clearing my own heart. Ka in the form of the Holy Name can best do that and Hes more than willing. But I need to leave the door open so that He can enter. I very much need to hear what I chant. There is a dynamic synergy between these three entrances. if all three are open and uncluttered my chanting will quickly bear very sweet and delicious fruit. How hungry am i for that fruit? The Canadian Helper is a mind which is my best friend. The new Helper is a mind which is my worst enemy. Which have I employed to assist me with my chanting?

445

446

Setting the Scene

r Ka Caitanya Rdh Ka nahi Anya
The loving affairs of r Rdh and Ka are transcendental manifestations of the Lords internal pleasure-giving potency. Although Rdh and Ka are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of r Ka Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of rmat Rdhr although He is Ka Himself. CC di 1.5

Let me take shelter of the Supreme Personality of Godhead, r Ka, who has descended in the form of Lord Caitanya Mahprabhu to teach us real knowledge, His devotional service and detachment from whatever does not foster Ka consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet. CC madhya 6.254

O ocean of mercy, r Caitanya Mahprabhu! Let there be an awakening of Your auspicious mercy, which easily drives away all kinds of material lamentation by making everything pure and blissful. Indeed, Your mercy awakens transcendental bliss and covers all material pleasures. By Your auspicious mercy, quarrels and disagreements arising among different scriptures are vanquished. Your auspicious mercy pours forth transcendental mellows and thus causes the heart to jubilate. Your mercy, which is full of joy, always stimulates devotional service and glorifies conjugal love of God. May transcendental bliss be awakened within my heart by Your causeless mercy. CC madhya 10.119

447

Oh nma, you Are Everything!

na nma-sada jna na nma-sadam vratam na nma sada dhyna na nma sada phalam na nma sadas tyago na nma sada ama na nma sada punya na nma sad gati nmaiva param muktir nmaiva param gati nmaiva param ntir nmaiva param sthiti nmaiva param bhaktir nmaiva param mati nmaiva param prtir nmaiva param smti nmaiva kraa jantor nmaiva prabhur eva ca nmaiva paramrdhya nmaiva paramo guru

There is no knowledge, vrata, meditation, fruit, renunciation, sense control, pious act, or goal as great as that of Nma. Nma is the supreme liberation. Nma is the supreme destination. Nma is the supreme peace. Nma is the supreme auspicious situation. Nma is supreme devotion. Nma is supreme intelligence. Nma is supreme love and Nma is the supreme remembrance. Nma is the souls reason for existence. Nma is the Lord of the soul. Nma is the most worshipable object. Nma is the supreme guru. _Agni Pura, quoted in BVTs r Caitanya-ikmta, Sixth Rainfall, Third Shower.

daa apardha yena hdaye n pae kpa kara mahprabhu maji nma rase
O Mahprabhu, please be merciful to me so that the 10 offenses never touch my heart, and I can always remain absorbed in the rasa of the Holy Name.
_Harinma Cintmai 13.59 rila Bhaktivinoda hkura

448

Ohe! vaiava hkura

ohe! vaiava hkura, doyra sgara, e dse koru kori' diy pada-chy, odho he mya, tomra caraa dhori O Vaiava hkura, O ocean of mercy, be merciful unto your servant. Give me the shade of your lotus feet and purify me. I humbly hold on to your lotus feet. (1) chaya bega domi', chaya doa odhi', chaya gua deho' dse chaya sat-saga, deho' he mre, boshechi sagera e Teach me to control my six urges; rectify my six faults, bestow upon me the six good qualities, and bless me with the six kinds of holy association. I have sat down here in the hope of gaining your association. (2) ekk mra, nhi pya bala, hari-nma-sakrtane tumi kp kori', raddh-bindu diy, deho' ka-nma-dhane Alone, I do not find the strength to chant the holy name of Hari. Please bless me by giving me just one drop of faith with which to obtain the great treasure of the holy name of Ka. (3) ka se tomra, ka dite pro, tomra akati che mi to' kgala, 'ka' 'ka' boli', dhi tava pche pche Ka is yours; you have the power to give Him to me. I am simply running behind you crying, "Ka! Ka!" (4) * The six urges are those pertaining to words, the mind, anger, the tongue, the stomach and the genitals. The six faults are overeating, attachment to material things, inability to follow regulative principles, sense gratification, useless idle talk, and impure habits. The six good qualities are enthusiasm in practicing devotional service, firm faith in devotional processes, a strong desire to attain prema-bhakti, a favorable service attitude, avoidance of non-devotees, and appreciation of the company of devotees. The six methods of association are to go to an assembly of devotees, to invite devotees into one's home, to discuss and hear devotional topics, to take the mah-prasda of devotees and to offer mah-prasda to devotees.

449

r Guru - vandan
r-guru-caraa-padma, kevala-bhakati-sadma, bando mui svadhna mate jhra prasde bhi, e bhava toriy ji, ka-prpti hoy jh ha'te The lotus feet of the spiritual master are the abode of pure devotional service. I bow down to his lotus feet with great care and attention. By his grace one can cross over this material existence and obtain Ka. (1) guru-mukha-padma-vkya, cittete koriy aikya, r n koriho mane r-guru-carae rati, ei se uttama-gati, je prasde pre sarva Make the teachings from the lotus mouth of the spiritual master one with your heart, the best means of spiritual advancement. By his mercy all desires for spiritual perfection are fulfilled. (2) cakhu-dn dilo jei, janme janme prabhu sei, divya jn hde prokito prema-bhakti jh hoite, avidy vina jte, vede gy jhra carito He who has given me the gift of transcendental vision is my Lord, birth after birth. By his mercy divine knowledge is revealed within the heart, bestowing prema-bhakti and destroying ignorance. The Vedic scriptures sing of his character. (3) r-guru karu-sindhu, adhama janra bandhu, lokanth lokera jvana h h prabhu koro doy, deho more pada-chy, ebe jaa ghuuk tribhuvana O spiritual master, ocean of mercy, and friend of the fallen souls, you are the teacher of everyone and the life of all people. O master! Be merciful unto me, and give me the shade of your lotus feet. May your glories now be proclaimed throughout the three worlds. (4)

450

manah - ik
niti-pada-kamala, koi-candra-sutala je chyy jagata jury heno niti bine bhi, rdh-ka pite ni dha kori' dharo nitir py The lotus feet of Lord Nitynanda are a shelter where one will get the soothing moonlight not only of one, but of millions of moons. If the world wants to have real peace, it should take shelter of Lord Nitynanda. Unless one takes shelter under the shade of the lotus feet of Lord Nitynanda, it will be very difficult for him to approach Rdh-Ka. If one actually wants to attain Rdh-Ka, he must firmly catch hold of the lotus feet of Lord Nitynanda. (1) se sambandha nhi j'r, bth janma gelo t'r sei pau boro durcr niti n bolilo mukhe, majilo sasra-sukhe vidy-kule ki koribe tr Anyone who has not established his relationship with Nitynanda Prabhu is understood to have spoiled his valuable human birth. Such a human being is actually an uncontrollable animal. Because he never uttered the holy name of Nitynanda, he has become merged into so-called material happiness. What can his useless education and family tradition do to help him? (2) ahakre matta hoiy, niti-pada psariy asatyere satya kori mni nitiyer koru habe, braje rdh-ka pbe dharo niti-caraa du'khni Being maddened by false prestige and identification with the body, one is thinking, Oh, what is Nitynanda? What can He do for me? I don't care. The result is that he is accepting something false to be truth. If you actually want to approach Rdh-Ka, you must first achieve the mercy of Lord Nitynanda. When He is merciful toward you, then you will be able to approach Rdh-Ka. Therefore you should firmly grasp the lotus feet of Lord Nitynanda. (3) nitiyer caraa satya, thra sevaka nitya niti-pada sad koro a narottama boro dukh, niti more koro sukh rkho rg-caraera pa The lotus feet of Nitynanda are not illusion; they are a fact. One who engages in the transcendental loving service of Nitynanda is also transcendental. Always try to catch hold of the lotus feet of Lord Nitynanda. This Narottama dsa is very unhappy, therefore I am praying to Lord Nitynanda to make me happy. My dear Lord, please keep me close to Your lotus feet. (4)

451

Svaraa - r - gaura - mahim

gaurgera dui pada, jr dhana sampada, se jne bhakati-rasa-sr gaurgera madhura-ll, jr kare praveil, hdoya nirmala bhelo tr Anyone who has accepted the two lotus feet of Lord Caitanya as his only asset knows the true essence of devotional service. If anyone gives submissive aural reception to the pleasing and sweet pastimes of Lord Caitanya, then immediately his heart becomes cleansed of all material contamination. (1) je gaurgera nma loy, tra hoy premodoy, tre mui ji bolihri gaurga-guete jhure, nitya-ll tre sphure, se jana bhakati-adhikr Anyone who simply chants the name of r Ka Caitanya will immediately develop love of Godhead. I offer him all congratulations by saying, 'Bravo!' If anyone feels ecstasy and cries by simply hearing the transcendental qualities of Caitanya Mahprabhu, he at once understands the eternal loving affairs between Rdh and Ka. (2) gaurgera sagi-gae, nitya-siddha kori' mne, se jy brajendra-suta-p r-gaua-maala-bhmi, jeb jne cintmai, tra hoy braja-bhme bs Anyone who has understood that the associates of Lord Caitanya are eternally liberated souls immediately becomes eligible to enter into the abode of Ka, the son of Nanda Mahrja in Vndvana, in his next birth. If anyone understands that there is no difference between Gaua-maala, and the transcendental abode of r Vndvana-dhma, then he actually lives in Vndvana. (3) gaura-prema-rasrave, e tarage jeb ube, se rdh-mdhava-antaraga ghe b vanete thke, 'h gaurga' bo'le ke, narottama mge tra saga Anyone who takes pleasure sporting within the waves of the ocean of Lord Caitanya's distribution of love of Godhead immediately becomes a confidential devotee of r r Rdh-Mdhava. It doesn't matter whether such a devotee is in the renounced order of life or whether he is a householder. If he is actually taking part in Lord Caitanya's sakrtana activities and actually understanding what it is, then such a person is always liberated. Narottama dsa aspires for his association. (4)

452

Svaraa - r-gaura-pda-padme prrthan

r-ka-caitanya prabhu doy koro more tom bin ke doylu jagat-sasre My dear Lord Caitanya, please be merciful to me, because who can be more merciful than Your Lordship within these three worlds? (1) patita-pvana-hetu tava avatra mo sama patita prabhu n pibe ra Your incarnation is just to reclaim the conditioned, fallen souls, but I assure You that You will not find a greater fallen soul than me. Therefore, my claim is first. (2) h h prabhu nitynanda, premnanda sukh kpbalokana koro mi boro dukh My dear Lord Nitynanda, You are always joyful in spiritual bliss. Since You always appear very happy, I have come to You because I am most unhappy. If You kindly glance upon me, then I may also become happy. (3) doy koro st-pati adwaita gosi tava kp-bale pi caitanya-niti My dear Advaita Prabhu, husband of St, You are so kind. Please be merciful to me. If You are kind to me, naturally Lord Caitanya and Nitynanda will also be kind to me. (4) h h swarp, santana, rpa, raghuntha bhaa-juga, r-jva h prabhu lokantha O Svarpa Dmodara, O six Gosvms; r Rupa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Gopla Bhaa Gosvm, Sr Jva Gosvm, and r Raghuntha dsa Gosvm! O Lokantha Gosvm, my beloved spiritual master! Narottama dsa also prays for your mercy. (5) doy koro r-crya prabhu rnivsa rmacandra-saga mge narottama-dsa O rnivsa crya, please be merciful to me. Narottama dsa always desires the company of Rmacandra Cakravart. (6)

453

r r a - gosvmy - aaka
kotkrtana-gna-nartana-parau premmtmbho-nidh dhrdhra-jana-priyau priya-karau nirmatsarau pjitau r-caitanya-kp-bharau bhuvi bhuvo bhrvahantrakau vande rpa-santanau raghu-yugau r-jva-goplakau I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who are always engaged in chanting the holy name of Ka and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because they are not envious of anyone. Whatever they do, they are allpleasing to everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe. (1) nn-stra-vicraaika-nipuau sad-dharma-sasthpakau lokn hita-kriau tri-bhuvane mnyau araykarau rdh-ka-padravinda-bhajannandena mattlikau vande rpa-santanau raghu-yugau r-jva-goplakau I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds and they are worth taking shelter of because they are absorbed in the mood of the gops and are engaged in the transcendental loving service of Rdh and Ka. (2) r-gaurga-gunuvarana-vidhau raddh-samddhy-anvitau ppottpa-nikntanau tanu-bht govinda-gnmtai nandmbudhi-vardhanaika-nipuau kaivalya-nistrakau vande rpa-santanau raghu-yugau r-jva-goplakau I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who are very much 454

enriched in understanding of Lord Caitanya and who are thus expert in narrating His transcendental qualities. They can purify all conditioned souls from the reactions of their sinful activities by pouring upon them transcendental songs about Govinda. As such, they are very expert in increasing the limits of the ocean of transcendental bliss, and they are the saviors of the living entities from the devouring mouth of liberation. (3) tyaktv tram aea-maala-pati-re sad tuccha-vat bhtv dna-gaeakau karuay kaupna-kanthritau gop-bhva-rasmtbdhi-lahar-kallola-magnau muhur vande rpa-santanau raghu-yugau r-jva-goplakau I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gops' love for Ka and bathe always and repeatedly in the waves of that ocean. (4) kjat-kokila-hasa-srasa-gakre mayrkule nn-ratna-nibaddha-mla-viapa-r-yukta-vndvane rdh-kam ahar-nia prabhajatau jvrthadau yau mud vande rpa-santanau raghu-yugau r-jva-goplakau I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who were always engaged in worshiping Rdh-Ka in the transcendental land of Vndvana where there are beautiful trees full of fruits and flowers which have under their roots all valuable jewels. The Gosvms are perfectly competent to bestow upon the living entities the greatest boon of the goal of life. (5) sakhy-prvaka-nma-gna-natibhi klvasn-ktau nidrhra-vihrakdi-vijitau ctyanta-dnau ca yau rdh-ka-gua-smter madhurimnandena sammohitau vande rpa-santanau raghu-yugau r-jva-goplakau

455

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble, enchanted by remembering the transcendental qualities of the Lord. (6) rdh-kua-tae kalinda-tanay-tre ca vavae premonmda-vad aea-daay grastau pramattau sad gyantau ca kad harer gua-vara bhvbhibhtau mud vande rpa-santanau raghu-yugau r-jva-goplakau I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who were sometimes on the bank of the Rdh- kua lake or the shores of the Yamun and sometimes at Vavaa. There they appeared just like madmen in the full ecstasy of love for Ka, exhibiting different transcendental symptoms in their bodies, and they were merged in the ecstasy of Ka consciousness. (7) he rdhe vraja-devike ca lalite he nanda-sno kuta r-govardhana-kalpa-pdapa-tale klind-vanye kuta ghoantv iti sarvato vraja-pure khedair mah-vihvalau vande rpa-santanau raghu-yugau r-jva-goplakau I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bhaa Gosvm, who were chanting very loudly everywhere in Vndvana, shouting, "Queen of Vndvana, Rdhr! O Lalit! O son of Nanda Mahrja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamun? Where are you?" These were their moods in executing Ka consciousness. (8)

456

nma-sakrtana
hari haraye nama ka ydavya nama ydavya mdhavya keavya nama O Lord Hari, O Lord Ka, I offer my obeisances to You, who are known as Hari, Ydava, Mdhava, and Keava. (1) gopla govinda rma r-madhusdana giridhr gopntha madana-mohana O Gopla, Govinda, Rma, r Madhusdana, Giridhr, Gopntha, and Madanamohana! (2) r-caitanya-nitynanda r-advaita-st hari guru vaiaba bhgavata gt All glories to r Caitanya and Nitynanda! All glories to r Advaita crya and His consort, r St hkur. All glories to Lord Hari, to the spiritual master, the Vaiavas, rmad-Bhgavatam, and rmad Bhagavad-Gt. (3) r-rpa santana bhaa-raghuntha r-jva gopla-bhaa dsa-raghuntha All glories to r Rpa Gosvm, Santana Gosvm, Raghuntha Bhaa Gosvm, r Jva Gosvm, Gopla Bhaa Gosvm, and Raghuntha dsa Gosvm. (4) ei chay gosir kori caraa vandan jh hoite bighna-n abha-pra I offer my obeisances to the feet of these six Gosvms. By bowing to them, all obstacles to devotion are destroyed and all spiritual desires are fulfilled. (5) ei chay gosi jrmui tr ds t-sabra pada-reu mora paca-grs I am the servant of that person who is a servant of these six Gosvms. The dust of their lotus feet is my five kinds of foodstuffs. (6)

457

tdera caraa-sebi-bhakta-sane bs janame janame hoy ei abhil This is my desire: that birth after birth I may live with those devotees who serve the lotus feet of these six Gosvms. (7) ei chay gosi jabe braje koil bs rdh-ka-nitya-ll koril prak When these six Gosvms lived in Vraja they revealed the lost holy places and explained the eternal pastimes of Rdh and Ka. (8) nande bolo hari bhaja bndban r-guru-vaiaba-pade majiy man Just call out the names of Lord Hari in great ecstasy and worship the transcendental realm of Vndvana while absorbing your mind in meditation upon the divine feet of the spiritual master and the Vaiavas. (9) r-guru-vaiava-pada-padma kori narottama dsa kohe nma-sakrtana Desiring to serve the lotus feet of r Guru and the Vaiavas, Narottama dsa sings the sakrtana of the holy name. (10)

458

Prayers to the Personification of Sambandha, Abhidheya and Prayojaa

Sambandhdhideva Prama
jayat suratau pagor mama manda-mater gat mat-sarvasva-padmbhojau rdh-madana-mohanau Glory to the all-merciful Rdh and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.

Abhidheydhideva Prama
dvyad-vndraya-kalpa-drumdha rmad-ratngra-sihsana-sthau rmad-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi In a temple of jewels in Vndvana, underneath a desire tree, r r Rdh-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

Prayojandhideva Prama
rmn rsa-rasrambh va-vaa-taa-sthita karan veu-svanair gopr gopntha riye stu na r rla Gopntha, who originated the transcendental mellow of the rsa dance, stands on the shore at Vavaa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

459

r madana-Gopladevaka
Eight Prayers Glorifying r madana-Gopladeva
TExT 1 mdu-talraya-jita-rucira-darada-prabha kulia-ka jri-dara-kalaa-jhaa-cihnitam hdi mamdhya nija-caraa-saras-ruha madana-gopla nija-sadanam anuraka mm O Madana Gopla, please place Your lotus feet; which are marked with a thunderbolt, lotus, conchshell, waterpot and fish, which eclipse all splendors, and which with soft soles have conquered Vndvana Forest; in my heart. Please protect me, for I am now Your home. TExT 2 mukhara-ma jra-nakha-iira-kiravalivimala-mlbhir anupadam udita-kntibhi ravaa-netra-vasana-patha-sukhada ntha he madana-gopla nija-sadanam anuraka mm With every step splendid garlands of the cooling moonlight of Your toenail-moons and the words of Your talkative anklets bring happiness to the path of my ears, eyes, and breath. O Madana Gopla, please protect me, for I am now Your home. TExT 3 maimayoa-dara-kuilimani locanoccalana-curya-cita-lavaimani gaayo kanaka-taka-ruci-madhurimai majjayan madana-gopla nija-sadanam anuraka mm O Madana Gopla, as You plunge me in the sweetness of the glittering golden earrings at Your cheeks, in the tilt of Your jewelled crown, and in the handsomeness of Your expertly moving restless eyes, please protect me, for I am now Your home.

460

TExT 4 adhara-oimni dara-rasita-sitimrcite vijita-mikya-rada-kiraa-gana-maite nihita-vamka jana-duravagama-lla he madana-gopla nija-sadanam anuraka mm You place a flute on Your red lips, which are worshiped by the splendor of Your smile and decorated with the effulgence of teeth that defeat the splendor of rubies. O Madana Gopla, whose pastimes cannot be understood by the people, please protect me, for I am now Your home. TExT 5 padaka-hrli-pada-kaaka-naa-kikivalaya-taka-mukha-nikhila-mai-bhaai kalita-navybha nija-tanu-ruci-bhitair madana-gopla nija-sadanam anuraka mm You are splendid with golden earrings, many necklaces and garlands, dancing anklets and bracelets, and many other jewelled ornaments, which are themselves decorated by the splendor of Your form. O Madana Gopla, please protect me, for I am now Your home. TExT 6 uupa-ko-kadana-vadana-ruci-pallavair madana-ko-mathana-nakhara-kara-kandalai dyutaru-kot-sadana-sadaya-nayanekaair madana-gopla nija-sadanam anuraka mm O Madana Gopla, with Your merciful glances, which are arbors of millions of celestial desire-trees, with the new blossoms of the splendor of Your face, which eclipses millions of moons, and with the kandala flowers of Your hands, which have nails to attack millions of Kmadevas, please protect me, for I am now Your home.

461

TExT 7 kta-narkra-bhava-mukha-vibudha-sevita dyuti-sudh-sra puru-karua kam api kitau prakaayan prema-bharam adhikta-santana madana-gopla nija-sadanam anuraka mm O Madana Gopla, who appeared in a humanlike form and was served by iva and all the demigods, O merciful one, who showed the Earth eternal spiritual love, please protect me, for I am now Your home. TExT 8 tarai j-tra-bhuvi tarai-kara-vrakapriyaka-saastha-mai-sadana-mahita-sthite lalitay srdham anupada-ramita rdhay madana-gopla nija-sadanam anuraka mm On the Yamuns shore is a shady kadamba grove and a glorious jewelled palace where You eternally play with Rdh and Lalit. O Madana Gopla, please protect me, for I am now Your home. TExT 9 madana-gopla tava sarasam idam aaka pahati ya syam ati-sarala-matir u tam sva-carambho ja-rati-rasa-sarasi majjayan madana-gopla nija-sadanam anuraka mm Into the nectar lake of love for Your lotus feet You quickly plunge a sincere devotee who reads these eight nectar verses glorifying You. O Madana Gopla, please protect me, for I am now Your home. _rla Vivantha Cakravart hkura

462

r Govindadevaka
Eight verses Glorifying r Govindadeva
TExT 1 jmbnadoa-virji-muktml-mai-dyoti-ikhaakasya bhag y n lolupayan da rgovindadeva araa mamstu May r Govindadeva, who enchants the eyes of all living entities with the graceful tilt of the peacock feather in His golden crown shining with pearls and jewels, be my shelter. TExT 2 kapolayo kuala-lsya-hsya cchavi-ccha-cumbitayor yugena sammohayan sambhajat dhiya rgovindadeva araa mamstu May r Govindadeva, who enchants the devotees hearts with His cheeks kissed by the splendor of His smile and the dancing of His earrings, be my shelter. TExT 3 sva-preyas-locana-koa-dhuprptyai puro-varti-janekaena bhva kam apy udgamayan budhn govindadeva araa mamstu May r Govindadeva who, by glancing at His beloved to attain the nectar of Her sidelong glance, arouses the love of all the demigoddesses, be my shelter.

463

TExT 4 vma-pragarpita-gaa-bhsvattaka-lollaka-knti-siktai bhr-valganair unmadayan kula-strr govindadeva araa mamstu May r Govindadeva, who maddens the pious gops with the graceful movements of His eyebrows, which are sprinkled by the beauty of His moving locks of hair, splendid earrings, and His cheek placed on His left shoulder, be my shelter. TExT 5 dre sthits t mural-nindai sva-saurabhair mudrita-kara-pl nsrudho hd-gata eva karan govindadeva araa mamstu From far away blocking their ears with the music of His flute and their noses with the sweet fragrance of His body, He enters the gops hearts and pulls them to Him. May r Govindadeva be my shelter. TExT 6 navna-lvaya-bharai kitau rrpnurgmbunidhi-prakai sata camatkra-vata prakurvan govindadeva araa mamstu With the weight of His youthful handsomeness and the flooding ocean of His spiritual love, He fills the devotees on earth with wonder. May r Govindadeva be my shelter.

464

TExT 7 kalpa-drumdho-mai-mandirntar-yoga-phmburuhsyay svam upsayas tantra-vido pi mantrair govindadeva araa mamstu Chanting mantras, the great devotees learned in the scriptures worship Him as He sits on a spiritual lotus flower in a jewelled palace within a grove of desire trees. May r Govindadeva be my shelter. TExT 8 mahbhieka-kaa-sarva-vso lakty-anag-karaocchalanty sarvga-bhskulayas tri-lok govindadeva araa mamstu Handsome as Kmadeva and dressed and ornamented as if for a coronation, He enchants the inhabitants of the three worlds with the splendor of His body. May r Govindadeva be my shelter. TExT 9 govindadevakam etad uccai pahet tadyghri-nivia-dhr ya ta majjayan eva kp-pravhair govindadeva araa mamstu r Govindadeva plunges in the flowing river of His mercy any one who reads aloud this Govindadevaka, his mind meditating on the Lords lotus feet. May r Govindadeva be my shelter. _rla Vivantha Cakravart hkura

465

r Gopnthadevaka
Eight Prayers Glorifying r Gopntha
TExT 1 sye hsya tatra mdhvkam asmin va tasy nda-pya-sindhu tad-vcdhir majjayan bhti gopr gopntha pna-vak gatir na On His mouth is a smile. In that smile is nectar. In that nectar is a flute, and in that flute is a nectar ocean of music. Gopntha plunges the gops in the waves of that ocean. Broad chested Gopntha is the goal of our lives. TExT 2 ooa-bhrji-mukt-srajodyatpichottasa-spandanenpi nnam hn-netrl vtti-ratnni mucan gopntha pna-vak gatir na With the movement of the peacock feather in His red crown splendid with pearls and peacock feathers, He robs the jewels of the activities of our hearts and eyes. Broad-chested Gopntha is the goal of our lives. TExT 3 bibhrad-vsa ptam rru-knty lia bhsvat-kikika niambe savybhr-cumbita-prnta-bhur gopntha pna-vak gatir na The splendor of His broad thighs embraces His yellow dhoti. Glistening bells decorate His hips. A gop kisses His left shoulder. Broad-chested Gopntha is the goal of our lives.

466

TExT 4 guj-mukt-ratna-ggeya-hrair mlyai kahe lambamnai kramea ptodacat-kacukencita rgopntha pna-vak gatir na He wears yellow garments. Necklaces of flowers, gold, jewels, pearls, and guj decorate His neck. Broad-chested Gopntha is the goal of our lives. TExT 5 vetoa veta-suloka-dhauta suveta-srag-dvi-traa veta-bha cumban ury-magalrtrike hd gopntha pna-vak gatir na He wears a white crown, white ornaments, and two or three splendid white garlands. His fame and purity are splendid and white. At the auspicious morning and evening ratis He kisses our hearts. Broad-chested Gopntha is the goal of our lives. TExT 6 rvatsa-r-kaustubhodbhinna-rom varai rmn ya caturbhi sadea da premaivti-dhanyair ananyair gopntha pna-vak gatir na He is handsome. He is decorated with the four marks of rvatsa, r, kaustubha, and hairs standing erect in ecstasy. Fortunate devotees gaze upon Him with pure love. Broad-chested Gopntha is the goal of our lives.

467

TExT 7 tpicha ki hema-vall-yugnta prva-dvandvoddyoti-vidyud-ghana ki ki v madhye rdhayo ymalendur gopntha pna-vak gatir na Is He a dark tamla tree surrounded by a golden vine? Is He a dark cloud with blazing lightning at both His sides, or is He a dark moon in the midst of two rdh-stars? Broad-chested Gopntha is the goal of our lives. TExT 8 r-jhnavy mrtimn prema-pujo dnnthn darayan sva prasdan puan devlabhya-phel-sudhbhir gopntha pna-vak gatir na He is a personified Ganges of pure love. He shows mercy to the poor and the shelterless and nourishes them with the nectar remnants of His meals, which cannot be attained even by the demigods. Broad-chested Gopntha is the goal of our lives. TExT 9 gopnthasyaka tua-cetas tat-pdbja-prema-pui-bhaviu yo dhte tan-mantu-kor apayan gopntha pna-vak gatir na Gopntha does not see the millions of sins of one who, carefully nourishing love for His lotus feet, reads this Gopnthaka with a happy heart. Broadchested Gopntha is the goal of our lives. _rla Vivantha Cakravart hkura

468

nectar Bits and Pieces

r nmtaka rla Rpa Gosvm
nikhila-ruti-mauli-ratna-mldyuti-nrjita-pda-pakajnta ayi mukta-kulair upsyamna paritas tv hari-nma saraymi O Hari-nma! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upaniads, the crown jewels of all the Vedas. You are eternally adored by liberated souls, such as Nrada and ukadeva. O Hari-nma! I take complete shelter of You. (1) jaya nmadheya muni-vnda-geya he jana-rajanya param akarkte tvam andard api mang udrita nikhilogra-tpa-paal vilumpasi O Hari-nma, O Name sung by the sages, O You who have assumed the form of transcendental syllables to bring bliss to Your devotees, even if You are spoken only once, and even if You are spoken disrespectfully or in jest, You at once remove the many harsh sufferings of everyone. All glories to You!(2) yad-bhso py udyan kavalita-bhava-dhvnta-vibhavo da tattvndhnm api diati bhakti-praayinm janas tasyodtta jagati bhagavan-nma-tarae kt te nirvaktu ka iha mahimna prabhavati O sun of the Holy Name, even the dim light of Your early dawn (bhsa) gives the sight of pure devotion to they who are in ignorance, blind to the Truth. What learned person in this world is able to describe Your unsurpassed transcendental glories?(3) yad-brahma-skt-kti-nihaypi vinam yti vin na bhogai apaiti nma sphuranena tat te prrabdha-karmeti virauti veda The Vedas declare that although meditation on impersonal Brahman cannot bring freedom from past karma, O Holy Name, Your appearance at once makes all suffering from prrabdha karma disappear. (4) 469

aghadamana-yaod-nandanau nandasno kamala-nayana-gop-candra-vndvanendr praatakarua-kv ity aneka-svarpe tvayi mama ratir uccair vardhat nmadheya O Hari Nma, I pray that my love for You in Your many forms, such as Aghadamana (Crusher of Aghsura), Yaodnandana (Son of Yaod), Nandasnu (Son of Nanda), Kamalanayana (Lotus-eyed), Gopcandra (Moon of the gops), Vndvanendra (King of Vndvana), Praatakarua (Merciful to the surrendered souls) and Ka, may greatly increase. (5) vcya vcakam ity udeti bhavato nma svarpa-dvaya prvasmt param eva hanta karua tatrpi jnmahe yas tasmin vihitpardha-nivaha prn samantd bhaved syenedam upsya so pi hi sadnandmbhudhau majjati O Hari Nma, in the material world You are manifest in two forms, (1) the Supreme Person described by the Holy Name, and (2) the sound vibration of the Holy Name. We know that the second from is more merciful than the first. Even a person who commits many offenses to the first form, may always become plunged into an ocean of bliss simply by serving the second with his voice. (6) suditrita-janrti-raye ramya-cid-ghana-sukha-svarpie nma gokula-mahotsavya te ka pra-vapue namo nama O Nma who destroys the many sufferings of they who take shelter of You, O Nma who is the form of delightful and intense spiritual bliss, O Nma who is a festival of happiness for Gokula, O perfect and complete Holy Name of Lord Ka, I bow down and offer my respects to You. (7) nrada-vojjvana sudhormi-nirysa-mdhuri-pra tva ka-nma kma sphura me rasane rasena sad O life of Nradas vn, O essence of the torrential waves of nectarean sweetness, O Holy Name of r Ka, please eternally dance on my tongue. (8)

470

rla Haridsa hkuras Prayers to r Caitanya mahprabhu

kp kari nma-rpe mra jihvya niranatara nca prabhu dhari tava pya O Lord! Be merciful and appear on my tongue in the form of Your holy name; dance there constantly, O Lord! I fall at Your lotus feet and beg this of You. rkha ih lao th tava icch mata yh rkha deha more ka-nmmta You may keep me in this world or take me to Your abode as You please, but whatever You do with me, please always feed me the divine nectar of Your holy names. jagajjane nma dite tava avatra jagajjana-mjhe more kara agkra You have descended to this world to distribute the holy name, so kindly also consider me one of those Your intend to bless. mi ta adhama tumi adhama traa ubhaye sambandha ei patita pvana I am the most lowly, whereas You are committed to uplifting the most fallen; this is our eternal relationship, O Savior of the fallen! acchedya sambandha ei tomya mya yra bale nmmta e adhama cya On the strength of this unbreakable connection between us, O Lord, I beg You to shower upon me the nectar of the holy name. (Harinma Cintmai, 11.53-57)

daa apardha yena hdaye n pae kpa kara mahprabhu maji nma rase
O Mahprabhu, please be merciful to me so that the 10 offenses never touch my heart, and I can always remain absorbed in the rasa of the Holy Name. Harinma Cintmai 13.59 Bhaktivinoda hkura 471

THE uLTimATE mAnA-iK

Oh my dear mind, please remember the Holy Name. If I dont chant the Holy Name, my life will pass uselessly. Oh my dear mind: Like a bird without wings, Like an elephant without teeth, Like a wife without a husband, Like a son without a father * Such is a human being without Harinma! Oh my dear mind: Like a well without water, Like a cow without milk, Like the earth without clouds, Like a tree without fruits * Such is a human being without Harinma! Oh my dear mind: Like the night without a moon, Like pj without mantras, Like a temple without light, Like a paita without Veda, * Such is a human being without Harinma! Oh my dear mind. Oh my dear saintly one! Please give up lust, anger, illusion and greed. Chant the holy name and hear about Rdh yma. Nothing else in this world is yours. vrajavs bhajan

472

r-nitynanda-Candrasya-nma-dvdaakam
Twelve names of the moonlike nitynanda Prabhu
by Srvabhauma Bhacrya nitynando vadhtendur vasudh-pra-vallabha jhnav-jvita-pati, ka-prema-prada prabhu Twelve principal names of r Nitynanda Prabhu are:

* Nitynanda _ He who embodies eternal bliss * Avadhtendu _ The Moon of divine madmen * Vasudh-pra-vallabha _ The beloved of the life-breath of Vasudh * Jhnav-jvita-pati _ The husband enthusing Jhnav with life * Ka-prema-prada _ He who bestows ecstatic love for Ka * Prabhu _ The Lord and Master of the devotees
padmvat-suta rmn ac-nandana-prvaja bhvonmatto jagat-trt, rakta-gaura-kalevara

* Padmvat-suta _ The dear son of Padmvat * rmn _ He of splendrous transcendental majesty * ac-nandana-prvaja _ The elder brother of mother acs son * Bhvonmatta _ He who is maddened in overwhelming ecstatic emotions * Jagat-trt _ The savior of the universe * Rakta-gaura-kalevara _ He whose complexion is golden tinged with red
r nitynanda candrasya nma-dvdaaka ubham ya ida pratyaha prta pratyutthya pahen nara That person who recites these twelve most auspicious holy names of the moonlike Lord Nitynanda-candra every day upon arising in the morning sa klea-rahito bhtv prpnuyt sva-mano-ratham tra caitanya-devasya, karu-bhjana bhavet .........such a person becomes free from all difficulties and attains all their most cherished desires. Very soon they become the object of Lord Caitanya-devas mercy.

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r-Ka-Caitanya-dvdaa-nma-Stotram
Twelve names of Lord Caitanya
by Srvabhauma Bhacrya (1) caitanya ka-caitanyo gaurgo dvija-nyaka yatnm dain caiva nysin ca iromai Twelve principal names of r Caitanya Mahprabhu are: * Caitanya The living force * Ka-Caitanya The all-attractive supreme living force * Gaurga He of fair bodily complexion * Dvija-Nyaka The hero amongst the twice-born brhmaas * Yatn iromai The crest-jewel of sannyss (who wander freely) * Dain iromai - The crest-jewel of sannyss (who carry staffs) * Nysin iromai The crest-jewel of sannyss (who renounce everything) (2) raktmbara-dhara rmn navadvpa-sudhkara prema-bhakti-prada caiva r-ac-nandanas tath * Raktmbara - Dhara He who wears red cloth * rmn The supremely opulent one * Navadvpa - Sudhkara The source of nectar in Navadvpa * Prema-Bhakti-Prada The bestower of ecstatic loving devotion * r-ac-Nandana The delightful son of mother ac (3) dvdaaitni nmni tri-sandhya ya pahen nara tasya vch-susiddhi syt bhakti rla-padmbuje That person who recites these twelve holy names of the Lord three times a day (at dawn, noon and dusk) will achieve the perfection of all their best desires, and will attain pure devotion unto the divine lotus feet of Lord Caitanya.

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(from rla Vivantha Cakravart hkuras r Rpa-Cintmai)

R CAiTAnyA mAHPRABHuS ALL-mERCiFuL LOTuS FEET

Oh my dear mind, please remember the divinely perfect lotus feet of r Gaura-Hari. The sole of His right foot is adorned with: 1) a barleycorn (yava), 2) an umbrella (chattra), 3) an immaculate upwardly-curving line (rdhva-rekha), 4) a staff (daa), 5) a lotus flower (ambuja), 6) a mountain (parvata), 7) a chariot (ratha), 8) a club (gad), 9) a spear (akti), 10) a goad (aukua), 11) a thunderbolt (pavi), 12) an altar (ved), 13) an earring (kuala), 14) four benediction symbols (catu svastika), 15) an octagon (aa-koa) and 16) four rose-apples (catur-jamb-phala). These marks extend from the big toe and encircle His sole to the small toe.

Oh my dear mind, please remember the glorious marks on the sole of Gaurangas left lotus foot: 1) a conchshell (akha), 2) a discus (cakra), 3) a sky emblem (ka), 4) a bow without the string (nir-jya-dhanu), 5) a bangle (valaya), 6) a waterpot (kamaalu), 7.) a cows hoofprint (gopada), 8) a flag (dhvaja), 9) a flower (pupa), 10) a vine (lat), 11) a triangle (tri-koa), 12) four pitchers (catu-kalaa), 13) a half-moon (ardhenduka), 14) a turtle (krma), 15) a fish (mna) and 16) a flower garland (pupa-srag). These marks extend from His beautiful big toe and encircle His sole to the small toe.

P.S. The order given above is that given by rla Vivantha Cakravart hkura for meditating systematically on Gaurgas lotus feet.

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The meanings of Some of the Auspicious marks

RiGHT FOOT
Goad (akua) _ This mark indicates that meditation on His feet brings the elephants of His devotees minds under control and keeps them on the right path. Barleycorn (yava) _ This mark signifies that His devotees receive all enjoyable opulences of prosperity by serving His feet. It also means that once one finds shelter at His feet and Holy Name, then ones former journey through many births and deaths is actually very tiny, just like a single grain of barley. It further demonstrates that just as barley grains are the sustenance of life for living beings, similarly it is widely celebrated that His glorious feet are the nourishment for all souls. upcurving-line (rdhva-rekha) _ This mark signifies that the devotees who cling to His feet, as if holding on to a life-line, will be transported to the spiritual realm. Indeed, they will not fall down. It shows that such devotees need never be doubtful of their upward passage; they cannot be held captive within the small egg-like material universe. It indicates that the path to His feet, being free of external designations, is very direct. It also reveals that His feet can reach down to the lowest of fallen souls and deliver those who have taken shelter of Him. Auspicious-symbol (svastika) _ This mark signifies that for those who resort to His feet, all is well. It also shows that nothing inauspicious could possibly remain for one who holds His feet to his heart. umbrella (chattra) _ This mark indicates that those who take shelter of His lotus feet are shielded from the incessant rainfall of material miseries. Thunderbolt (vajra) _ This mark reveals that meditation on His feet smashes to pieces the mountain of His devotees karmic reactions to past sins. Club (gad) _ This mark shows that His feet are capable of chastising the elephant of sinful lust. It further indicates that for whoever takes shelter of His feet, all their ancestors will also receive benefit.

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LEFT FOOT
Conch (akha) _ This auspicious mark indicates that those who take shelter of His lotus feet are always rescued from all sorts of distress. Just as during the rati ceremony the conchshell is used to hold water that is offered directly after the fire of the ghee-lamp, similarly His feet hold transcendental water that soothes His devotees from the blazing fire of material miseries. Flag (dhvaja) _ This mark announces that for the devotees meditating on His feet, He gives security and safe protection from all sorts of fear. Triangle (tri-koa) _ The meanings of this mark are: that the devotees who resort to His feet will be saved from the snares of the three-fold modes of my; that His feet are the first and last refuge for the inhabitants of the three worlds; that His feet are the safest sanctuary for demigods, human beings and animals as well; that His feet are the sole desired object of the muktas (liberated), mumuksas (those desirous of liberation) as well as visys (sense-gratifiers); and that His feet should be resorted to by everyone with full concentration of their body, mind and speech. discus (cakra) _ This mark cuts down the six enemies of His devotees_ lust, anger, greed, illusion, envy and bewilderment. It indicates teja-tattva or the principle of brilliance by which He destroys the darkness of sins from within His devotees hearts. Cow Hoof (gopada) _ This mark signifies that for those who have taken full shelter of meditation on His feet, the great ocean of material worldly existence becomes very small and insignificant like the water held in a calfs hoof-print, and thus is easily crossed over. Pitcher (kalaa) _ This mark shows that His feet hold the golden pitcher full of purely nectarean ambrosia to be freely consumed by the surrendered souls; indeed, they will never be bereft of nectar for His pitcher always remains full. This mark also indicates that His feet can pour forth nectar that extinguishes the blazing three-fold miseries felt by His separated devotees. Sources _ rmad-Bhgavatam, Srrtha-darin (Vivantha Cakravart hkuras Bhgavatam commentary), nanda-candrik (his k on Govinda-llmta), his Rpa Cintmai, Jva Gosvms r Kara-pada-yugala-samhti, Skanda Pura, Matsya Pura, Garga Sahit, and other relevant quotes and compilations. 477

Gaurga Karu Koro

Be merciful, Lord Gaurga
By Narottama Dsa hkura

gaurga karu koro, dna hna jane mo-samo patita prabhu, nhi tri-bhuvane O my dear Lord Gaurga! Please show Your mercy to this lowly and destitute soul. O Lord! There is no one more fallen than myself in all the three worlds. dante ta dhori gaura, ki he tomr kp kori eso mr, hdoya mandire Holding grass between my teeth, O Lord Gaura, I am calling out to You now! Please be compassionate upon me and come to reside within the temple of my heart. jadi doy n koribe, patita dekhiy patita pvana nma, kisera lgiy If You do not give Your mercy, seeing how fallen I am, then why are You known as Patita Pvana, the merciful Savior of the fallen? poeci bhava tuphne, nhika nistr r caraa taran dne, dse koro pr I am plunged amidst the violent hurricane-stricken waves in the ocean of this material world, from which there is no escape. Kindly give me the gift of Your divine lotus feet, which are compared to a boat in which Your servant may cross over the ocean of birth and death. r ka caitanya prabhu, dser anuds prrthan koraye sad, narottam ds Narottama Dsa, the servant of the servant of r Ka Caitanya Prabhu, ceaselessly makes this prayer.

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nanda-candrikkhyam-rdha-daa-nma-stotra The moonlight of Bliss

By rla Rpa Gosvm

rdh1 dmodara-preh2 rdhik3 vrabhnav4 samasta-ballav-vndadhamillottasa-mallik5 1. Rdh, 2. She who is dear to Lord Dmodara, 3. His greatest worshiper, 4. The daughter of King Vabhnu, 5. She who is the crowning garland of mallik flowers on the decorated braided hair of all the gops. (1) ka-priyval-mukhy6 gndharv7 lalit-sakh8 vikh-sakhya-sukhin9 hari-hd-bhga-majar10 6. The first of Kas beloveds, 7. An expert singer and musician, 8. Lalits friend, 9. She who is delighted with the friendship of Vikh, 10. the flower blossom that attracts the black bee of Lord Haris heart. (2) im vndvanevary daa-nma-manoram nanda-candrik nma yo rahasya stuti pahet se klea-rahito bhtv bhri-saubhgya-bhita tvarita karu-ptra rdh-mdhavayor bhavet He who reads this confidential prayer, which bears the title nanda-candrik (The moonlight of Bliss), and which is beautiful with ten names of the Queen of Vndvana, becomes free of all troubles and decorated with great good fortune. He quickly becomes the object of r r Rdh Mdhavas mercy. (3, 4)

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r nandkhya - stotra Prayers of names of Bliss

By rla Rpa Gosvm r-kah1 paramnando2 govindo3 nanda-nandana4 tamla-ymala-ruci5 ikhaa-kta-ekhara6 1. The all-attractive, 2. Supremely blissful, 3. The pleasure of the cows, land, and senses, 4. The son of Nanda, 5. He whose complexion is the dark color of a tamla tree, 6. He who wears a peacock-feather crown. (1) pta-kaueya-vasano7 madhura-smita-obhita8 kandarpa-koti-lvayo9 vndraya-mahotsava10 7. He who wears yellow silk garments, 8. He who is decorated with splendid, sweet smiles, 9. He who is more handsome than millions of Kmadevas, 10. He who is a great festival of happiness for Vndvana. (2) vaijayant-sphurad-vak11 kaktta-laguottama12 kujrpita-ratir13 gujpuja-majula-kahaka14 11. He whose chest is splendidly decorated with a vaijayant garland, 12. He who carries a splendid staff under His arm, 13. He who enjoys pastimes in the forest groves, 14. He who wears a charming guj necklace. (3) karikrhya-kara-rr15 dhta-svarbha-varaka16 mural-vdana-paur17 ballav-kula-vallabha18 15. He whose ears are adorned with karikra flowers, 16. He who is decorated with golden colors, 17. He who is an expert flutist, 18. He who is dear to the gops. (4)

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gndharvpti-mah-parv19 rdhrdhana-peala20 iti r-kacandrasya nma-viati-sajakam 19.He for whom a meeting with rmat Rdhrn is a great festival, and 20. He who is expert at worshiping rmat Rdhrn. These are twenty names of Lord Kacandra. (5) nandkhya mah-stotra ya patec chuyc ca ya sa para saukhyam sdya ka-prema-samanvita May whoever reads or hears this poem, known as nanda-stotra, become supremely happy and attain pure love for Lord Ka. (6) sarva-loka-priyo bhtv sad-guval-bhita vraja-rja-kumrasya sannikaram avpnuyt May he become dear to all living entities. May he become decorated with all transcendental virtues. May he attain the personal association of the Prince of Vraja. (7)

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r Guru pj
nma-retha manum api ac-ptram atra svarpa rpa tasygrajam uru pri mthur gothavm rdh-kua giri-varam aho! rdhik-mdhav prapto yasya prathita-kpay r guru ta nato smi I bow down to the beautiful lotus feet of my spiritual master, by whose causeless mercy I have obtained the supreme holy name, the divine mantra, the service of the son of ac-mt, the association of rla Svarpa Dmodara, Rpa Gosvm and his older brother Santana Gosvm, the supreme abode of Mathur, the blissful abode of Vndvana, the divine Rdh-kua and Govardhana Hill, and the desire within my heart for the loving service of r Rdhik and Mdhava in Vndvana. he guro jna-da dna-bandho svnanda-dta karuaika-sindho vndvansna hitvatra prasda rdh-praaya-pracra O spiritual master, O giver of divine wisdom, O friend of the fallen, you are the giver of your own bliss and you are the only ocean of mercy. Although dwelling in Vndvana, you have descended for the welfare of fallen souls like myself and you are preaching the divine love of Rdh for Ka. Please be kind upon me. _ Pacartra Pradpa Supplement to Volume One ISKCON GBC Press

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Rdha-prama
rdh revar ramy rm ca paramtmana rsodbhav ka-knt ka-vaka-sthala-sthit Beautiful rmat Rdhr is the queen and the origin of the rasa dance. She is the giver of pleasure to Ka, who is the Supersoul in the hearts of all. She is the lover of Ka and is always situated upon the chest of the Lord. ka-prdhidev ca mah-vio prasr api sarvdy viu-my ca saty nity santan She is the presiding Deity of Kas very life, and She is the first of all persons, the energy of Lord Viu, the embodiment of truthfulness_eternal and ever-youthful. brahma-svarp param nirlipt nirgu par vnd vndvane tva ca viraj-taa-vsin Her form is spiritual, therefore She is transcendental and beyond mundane qualities. She is divine energy and is unattached. O Rdh, in Vndvana You are the leader of the gops, and You reside on the banks of the Viraj River. goloka-vsin gop gop gopa-mtk snand paramnand nanda-nandana-kmin She is a resident of Goloka Vndvana and is a cowherd damsel. She is the queen of the gops and the divine mother of the cowherd boys. She is joyful and always experiencing the highest bliss, and She incites lusty desires in the heart of the son of Nanda. vabhnu-sut nt knt pratam tath kmy kalvat-kany trtha-pt sat ubh Rdh is the daughter of Mahrja Vabhnu. She is very peaceful and lovely. She is completely contented and fulfilled, very pleasing and is the daughter of Kalvat. She is the purifier of the trthas (holy places) and She is most auspicious and chaste to Lord Ka.

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sasra-sgare ghore bhta m aragatam sarvebhyo pi vinirmukta kuru rdhe surevari O Rdh, I have fallen into the horrible ocean of birth and death and am frightened, but I am seeking Your shelter. O queen of the demigods, please free me from all fears. tvat-pda-padma-yugale pda-padmlayrcite dehi mahya par bhakti kena parisevite O Rdhik, please give me transcendental devotional service to Your lotus feet, which are worshiped by Lord Brahm and Lakm, and which are served even by Lord Ka. tapta-kcana-gaurgi rdhe vndvanevari vabhnu-sute dev praammi hari-priye O rmat Rdhr, I offer my respects to You whose bodily complexion is like molten gold. O Goddess, You are the queen of Vndvana. You are the daughter of King Vabhnu, and are very dear to Lord Ka. mah-bhva-svarp tva ka-priy-varyasi prema-bhakti-prade devi rdhike tv nammy aham O rmat Rdhr, You are the exalted form of mahbhva, therefore You are the most dear to Ka. O Goddess, You alone are able to bestow pure love for the Supreme Lord; therefore I offer my humble obeisances unto You. _ Pacartra Pradpa Supplement to Volume One ISKCON GBC Press

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A meditation on Ka in vndvana
The pure land of Vndvana is cooled by the presence of trees whose tender branches are laden with clusters of new buds and the most attractive flowers. These trees are flowing with honey and saturated with heavenly fragrances, and their trunks are entwined with vines decorated with clusters of fresh flowers. The heart of Vndvana resounds with the humming of swarming bees who have come to taste the nectar from the blossoming flowers, and with the cries of the doves, parrots, sriks, and cuckoos. Everywhere the peacocks dance. Vndvana is served by a soft, soothing breeze carrying a fine spray from the lapping waves of the Yamun. That breeze, bearing the pollen dust from the interiors of fully blown lotuses, playfully shakes the garments of the gops, whose minds then become agitated with desire for their Lord. In the midst of Vndvana stands a towering kalpa-vka tree, bestower of all desires, whose branches are coral, whose leaves are emeralds, whose bouquets of buds are diamonds and pearls, and whose fruits are rubies. Served by the seasons personified, it produces all kinds of flowers simultaneously. At the base of the nectar-showering kalpa-vka tree is an area that shines as brilliantly as the sun rising over a range of solid-gold mountains. Sparkling with inlaid jewels and glowing with heaps of golden pollen, this place is completely freed from the waves of lamentation, illusion, old age, death, hunger and thirst. On the jewel-inlaid floor is an exquisite sana in the form of an eight-petaled lotus tinted the color of dawn. In the center, as resplendent as the rising sun, sits Lord Mukunda in a comfortable pose. He shines like a brilliant, dark sapphire, as deep black as lampblack, as dark as a mountain of monsoon clouds, as delicate as a blue lotus. On His black mass of hair. which is thick, glossy and curled, sits a luminous peacock feather. On His head rest ornaments of prijta blossoms attended eagerly by swarms of bees, and on His ears are fresh flowers. On the middle of His forehead, surrounded by stray locks of hair, shines vertical, bright yellow tilaka between a pair of long, creeper-like eyebrows. His face shines like the flawless moon of the autumn season, and His eyes are wide like lotus petals. His mirrorlike cheeks glitter with the rays from His jeweled, shark-shaped earrings. His beautiful nose points upward gracefully, and His tender smile, resembling the moon, a jasmine, or a mandra flower, illuminates all His features. 485

Around His conchlike neck hangs a string of coral flowers and young leaves, and from His shoulders to His feet extends a garland of kalpa-vka flowers swarming with intoxicated bees. On His broad chest rest a sparkling string of pearls, like a constellation of stars; the shining Kaustubha jewel, like the sun in the sky; and His distinguishing mark, the rvatsa. His shoulders are high. His well-formed thick arms reach to His knees, and His stomach is slightly indented and raised, with a handsome, deep navel at its center. Extending upward from His navel is a delicate line of black hair. He is decorated with arm-bands, bracelets, necklaces, anklets, cords, and a golden belt studded with jewels. Various designs are painted on different parts of His body. Around His waist is wrapped a yellow cloth. He has beautiful thighs and knees, charming ankles, and feet more lustrous than polished turtle-shells. His toenails shine like ruby mirrors, and His toes are like jeweled leaves. On His pink hands and feet are the pleasing signs of the fish, elephant goad, cakra, conch, flag, lotus, thunderbolt, and barleycorn. His body, comprising the topmost elements of beauty, conquers the physical attraction of Cupid, the god of love. r Ka is an ocean of unlimited bliss. From His flutemade perfect by association with His lotus facearise transcendental rgas as He moves His fingers in a simple way. Hearing those rgas, all the creatures and their off-spring become attracted and stunned, their hearts melted. r Ka is surrounded by cows with long, slender tails. They approach Him with an unsteady gait, for their udders are swollen with milk. Their large eyes become glued to the lotus face of the Lord while half-chewed tender shoots of grass remain poised on the ends of their teeth. The newborn calves remain motionless, their beauty enhanced by the milk-foam flowing from their small lips and teeth, with which they had so eagerly sucked at the full udders. They cock their little ears to hear the deep, enchanting notes from His flute. The older calves, with colorful blankets around their throats and little horns emerging from their soft heads, raise their tails, butt each other, playfully gallop this way and that, and finally gather around the Lord. The massive bulls, laden with the burden of their huge humps, lowing deeply, approach Him lazily. But when the liquid nectar from the flute enters their cocked ears they flare their nostrils and tilt up their heads. The cowherd boys, similar to Ka in character, blissful nature, age, activities, and dress, play sweet, low melodies on their flutes and vns. They sing graceful tunes, and with their arms extended they dance very expertly. The babies, with little lisping words in their mouths, tiger claws hanging from their necks, and jingling 486

bells attached to their ankles and fat bellies, also approach the Lord. The attractive cowherd girls, their waists marked with three lines, come forward, eager to serve Him. They sway with the weight of their broad, heavy hips, and their heads bow beneath their piles of abundant hair. The desire trees of their bodies, drenched with the nectar from His flute, sprout goose bumps like flowers blooming on a vine. The ocean of prema in the gops hearts expands due to the moonbeam smile of Nandas son, and the splashings from those rushing waves of prema appear as drops of perspiration on the bodies of the laboring gops. From His long, bowed eyebrows He shoots sharp glancesa shower of deadly arrows of love that break the vulnerable points in the composure of the gops. Disturbed but unsubmitting, they try to suppress the painful trembling that begins to afflict all parts of their bodies. But eager to drink the nectar of the incomparable form of Ka, with half-closed bashful eyes they furtively glance upon Him, and thus they continue to float in the streams of prema. Swarms of bees, eager to drink the honey flowing from the flowers that have fallen from their loosened tresses, surround the gops. In their intense frenzy, the gops utter inaudible, tender words, and their waist bells jingle from their uncontrollable trembling. Their fine silk clothes, loosened by their heavy breathing, reveal parts of their lustrous bodies.The soft sound of their hesitant footsteps mixes with the sound from their jeweled anklets and echoes in all directions. Their lips quiver, their earrings glitter, and their eyes, rimmed with graceful eyelashes, stay half-closed out of shyness. The agitation of their deep breathing causes their pink lips to darken. In their delicate, sportive hands they hold various presentations for their Lord, whom they constantly attend. The Lord, a reservoir of pleasure, is decorated with a garland of full-blown blue lotuses in the form of the gops dark, restless eyes, which fix themselves on His form. Those eyes, like a garland of love-hungry bees, madly drink the liquid honey of His all-attractive face. From the Hari-bhakti-vilsa of rla Santana Gosvm, quoted in Pacaratra Pradpa, Volume One ISKCON GBC Press

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(Song 20 from r r Rpnug-bhajana-darpaa, by rla Bhaktivinoda hkura)

Stimulants for Awakening Attachment to Ka in vraja (Uddpana)

Those who are wise regarding transcendental mellows describe certain things which stimulate the awakening of limitless ecstatic emotions. These things are called uddpana, and are born of the relationship between Ka and His devotees. There are six categories of uddpana known as: 1) gua (personal qualities), 3) carita (characteristic activities), 2) nma (holy names), 4) maana(bodily adornments),

5) sambandhin (related paraphernalia), & 6) taastha (natural phenomena). 1) gua-uddpana (personal qualities): there are three types of personal qualities which stimulate ecstatic love for Ka those which are of His mind (mnasika), of His words (vcika), and of His body (kyika). 2) nma-uddpana (holy names): there are in numerable name-stimulants such as Ka, r Rdh-Mdhava, and so forth. 3) carita- uddpana (characteristic activities): stimulants such as Kas ecstatic dancing, flute-playing, singing, mode of walking, method of milking the cows, how He calls His cows personally. His lifting of Govardhana hill, and His especially enlivened dances with the cowherd boys out in the Vraja forests (tndava). 4) maana-uddpana (bodily adornments): there are four types of bodily ornaments which adorn Ka A) mlya: flower decorations such as garlands, earrings, and crowns; B) anulepana: substances that are smeared such as ground sandalwood pulp, various oils and perfumes; C) vsa: different types of exotic clothing, sashes and scarves; D) bh: ornaments such as ankle bells, belts, medallions, bangles, armlets, and crowns, made from precious metals and jewels. 5) sambandhin-uddpana (related paraphernalia): assorted stimulants include the sound of His flute, buffalo horn, and vn-playing, the technique of the songs He composes, His creativity of design in arts and crafts, His all-pervading bodily fragrance, His footprints, the sound of His ornaments tinkling, the sound of various other musical instruments He plays, the peacock feathers He wears in His crown or 488

holds in His hand, His cows, His bejewelled walking stick, His collection of flutes made from various materials, assorted buffalo horns, the sight of His dearmost friends, the colorful minerals from Govardhana hill which all the boys smear on themselves, forest flower garlands, the dust raised from the cows hooves, and various places of pastimes that are sheltered in Vndvana such as Govardhana Hill, the Yamun river (who is the daughter of the Sungod), the place of the rasa dance, and many other locations of pastimes, as well as large birds like peacocks and cranes, bumblebees humming His glories, she-and he-deer, forest kujas, Tulas trees, clusters of creepers, bright marigold plants, trees such as the kadamba and others all these things are the naturally beautiful opulences of the Vndvana forest which stimulate the most beautiful ecstatic mellows. This is due to the direct relationship of all these things with Ka and His eternal pastimes. 6) taastha-uddpana (natural phenomena): other stimulants include the Vrndavana moonlight, the clouds, the lightning of the rainy season, the full moon of the autumn season, the sweetly-scented breeze, and small chirping birds like sparrows and finches all these natural opulences together produce a favorable situation just to enable Rdh-Ka and Their friends to fully relish the most relishable mellows.

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r yugala-Kioraka
by rla Rpa Gosvm

nava-jaladhara-vidyud-dyota-varau prasannau vadana-nayana-padmau cru-candrvatasau alaka-tilaka-bhlau kea-vea-praphullau bhaja bhaja tu mano re rdhik-kacandrau O mind, time and again worship the youthful lovers r r Rdh-Ka, who together appear like lightning flashing from a fresh monsoon cloud, whose lovely lotus faces always beam contented happiness and are adorned with lotus eyes, who wear brilliant moon-shaped crowns, whose foreheads, decorated with charming sandalpaste tilaka, are rendered more beautiful by being surrounded by Their glistening curly locks of hair, and whose entire appearance is completely dazzling. (1) vasana-harita-nlau candanlepangau mai-marakata-dptau svara-ml-prayuktau kanaka-valaya-hastau rsa-nya-prasaktau bhaja bhaja tu mano re rdhik-kacandrau O mind, time and again worship the youthful lovers r r Rdh-Ka, Rdh wearing blue cloth and Ka dressed in yellow. Their bodies are fully decorated with candana; Rdhs glistening like a golden jewel and Kas like a sapphire. They wear golden necklaces and bracelets. Their minds are lovingly immersed in rasa, causing Them to dance!(2) ati-matihara-veau raga-bhag-tri-bhagau madhura-mdula-hsyau kualkra-karau naavara-vara-ramyau ntya-gtnuraktau bhaja bhaja tu mano re rdhik-kacandrau O mind, always be immersed in worshiping the youthful lovers r r RdhKa, whose charming dresses steal devotees minds; who are the best of actors always wearing gorgeous costumes; who display elegant three-fold bending poses; who smile mildly and whose ears are adorned with shining, beautiful earrings; who are the very best of joksters; and who are always attracting each other; Ka by playing the flute and Rdh by Her dancing.(3) 490

vividha-gua-vidagdhau vandanyau suveau maimaya-makardyai obhitgau sphurantau smita-namita-kakau dharma-karma-pradattau bhaja bhaja tu mano re rdhik-kacandrau O mind, always remain alert to worship the youthful lovers r r Rdh-Ka, who possess innumerable virtues and who are extremely clever and skillful in tasting rasa in Their loving affairs; who are worshiped by demigods and sages as well as ordinary humans; who are decorated with beautiful attire, fish-shaped earrings studded with jewels and other ornaments; whose enchanting, gentle smiles are accompanied by sidelong glances; and who bestow the dharma and karma of prema upon Their devotees. (4) kanaka-mukua-cau pupitodbhitgau sakala-vana-niviau sundarnanda-pujau caraa-kamala-divyau deva-devdi-sevyau bhaja bhaja tu mano re rdhik-kacandrau O mind, time and again I implore you to remain alert to worship the youthful lovers r r Rdh-Ka, who wear golden crowns upon Their heads, whose bodies are decorated with many colored flowers, who wander through all the forests of Vndvana enjoying pastimes, who are the embodiment of condensed bliss and who are surrounded by demigods and goddesses serving Their miraculous lotus feet.(5) ati-suvalita-gtrau gandha-mlyair-virjau kati kati raman sevyamnau suveau muni-sura-gaa-bhvyau veda-strdi-vijau bhaja bhaja tu mano re rdhik-kacandrau O mind, always worship the youthful lovers r r Rdh-Ka, whose very, very soft bodies are adorned with fragrant flowers, who are served by uncountable numbers of beautiful Vraja sundars, who are beautifully dressed, and who are conversant with all the Vedas which the sages and demigods always serve and discuss.(6) ati-sumadhura-mrtau dua-darpa-prantau suravara-varadau dvau sarva-siddhi-pradnau ati-rasa-vaa-magnau gta-vdyair-vitnau bhaja bhaja tu mano re rdhik-kacandrau

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O mind, I implore you time and again to always remain immersed in worshiping the youthful lovers, r r Rdh-Ka, who are the embodiment of the sweetest sweetness, who pulverise the pride of wicked persons, who bestow benedictions upon the best of the demigods including Mahdeva iva, who bestow all varieties of perfections, who are thoroughly engrossed in tasting the nectar of transcendental bliss and who are masters in the arts of singing, dancing, and playing musical instruments. (7) agama-nigama-srau si-sahra-krau vayasi nava-kiorau nitya-vndvana-sthau amana-bhaya-vinau ppi-nistrayantau bhaja bhaja tu mano re rdhik-kacandrau O mind, remain forever immersed in workshiping the youthful lovers r r RdhKa, whose forms are the essence of the Vedas; who through the agency of Their expansions perform the creation, maintenance, and destruction of the material universe; who are eternally ever-fresh youths almost touching adolescence; who are situated at the yoga-pha in Vndvana: and who eradicate every fear and sin. (8) ida manohara stotra raddhay ya pahen nara rdhik-kacandrau ca siddhi-dau ntra saaya Sdhakas who recite this supremely charming Yugala-kiorakam with faith will surely obtain the perfection of rendering direct service to the lotus feet of the bestowers of all perfections, the youthful lovers r r Rdh-Ka _ of this there is no doubt. (9)

492

yugalaka Eight verses Glorifying the divine Couple

By rla Jva Gosvm ka-prema-may rdh rdh-prema-mayo hari jvane nidhane nitya rdh-kau gatir mama Rdh is made of pure love for Ka and Hari is made of pure love of Rdh. In life or in death, Rdh and Ka are my eternal shelter. (1) kasya dravia rdh rdhy dravia hari jvane nidhane nitya rdh-kau gatir mama Rdh is the treasure of Ka and Hari is the treasure of Rdh. In life or in death, Rdh and Ka are my eternal shelter. (2) ka-pra-may rdh rdh-pra-mayo hari jvane nidhane nitya rdh-kau gatir mama Rdh pervades the life-force of Ka and Hari pervades the life-force of Rdh. In life or in death, Rdh and Ka are my eternal shelter. (3) ka-drava-may rdh rdh-drava-mayo hari jvane nidhane nitya rdh-kau gatir mama Rdh is totally melted with Ka and Hari is totally melted with Rdh. In life or in death, Rdh and Ka are my eternal shelter. (4)

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ka-gehe sthit rdh rdh-gehe sthito hari jvane nidhane nitya rdh-kau gatir mama Rdh is situated in the body of Ka and Hari is situated in the body of Rdh. In life or in death, Rdh and Ka are my eternal shelter. (5) ka-citta-sthit rdh rdh-citta-sthito hari jvane nidhane nitya rdh-kau gatir mama Rdh is fixed in the heart of Ka and Hari is fixed in the heart of Rdh. In life or in death, Rdh and Ka are my eternal shelter. (6) nlmbara-dhar rdh ptmbara-dharo hari jvane nidhane nitya rdh-kau gatir mama Rdh wears cloth of blue color and Hari wears cloth of yellow. In life or in death, Rdh and Ka are my eternal shelter. (7) vndvanevar rdh ko vndvanevara jvane nidhane nitya rdh-kau gatir mama Rdh is the Mistress of Vndvana and Ka is the Master of Vndvana. In life or in death, Rdh and Ka are my eternal shelter. (8)

494

A Transformational Trio r r ikaka

ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa reya-kairava-candrik-vitaraa vidy-vadh-jvanam nandmbudhi-vardhana prati-pada prmtsvdana sarvtma-snapana para vijayate r-ka-sakrtanam Glory to the r-ka-sakrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sakrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.(1) nmnm akri bahudh nija-sarva-aktis tatrrpit niyamita smarae na kla etd tava kp bhagavan mampi durdaivam dam ihjani nnurga O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Ka and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.(2) td api suncena taror api sahiun amnin mnadena krtanya sad hari One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.(3) na dhana na jana na sundar kavit v jagad-a kmaye mama janmani janmanvare bhavatd bhaktir ahaituk tvayi O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.(4)

495

ayi nanda-tanuja kikara patita m viame bhavmbudhau kpay tava pda-pakajasthita-dhl-sada vicintaya O son of Mahrja Nanda [Ka], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.(5) nayana galad-aru-dhray vadana gadgada-ruddhay gir pulakair nicita vapu kad tava-nma-grahae bhaviyati O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?(6) yugyita nimeea caku prvyitam nyyita jagat sarva govinda-virahea me O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.(7) liya v pda-rat pinau mm adarann marma-hat karotu v yath tath v vidadhtu lampao mat-pra-nthas tu sa eva npara I know no one but Ka as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.(8)

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r upademta
vco vega manasa krodha-vega jihv-vegam udaropastha-vegam etn vegn yo viaheta dhra sarvm apm pthiv sa iyt A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.(1) atyhra praysa ca prajalpo niyamgraha jana-saga ca laulya ca abhir bhaktir vinayati One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Ka consciousness; and (6) being greedy for mundane achievements.(2) utshn nicayd dhairyt tat-tat-karma-pravartant saga-tygt sato vtte abhir bhakti prasidhyati There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as ravaa krtana vio smaraam [B 7.5.23]hearing, chanting and remembering Ka], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous cryas. These six principles undoubtedly assure the complete success of pure devotional service.(3)

497

dadti pratighti guhyam khyti pcchati bhukte bhojayate caiva a-vidha prti-lakaam Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially, accepting prasda and offering prasda are the six symptoms of love shared by one devotee and another.(4) keti yasya giri ta manasdriyeta dksti cet praatibhi ca bhajantam am uray bhajana-vijam ananyam anyaninddi-nya-hdam psita-saga-labdhy One should mentally honor the devotee who chants the holy name of Lord Ka, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dk] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.(5) dai svabhva-janitair vapua ca doair na prktatvam iha bhakta janasya payet gagmbhas na khalu budbuda-phena-pakair brahma-dravatvam apagacchati nra-dharmai Being situated in his original Ka conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.(6)

498

syt ka-nma-caritdi-sitpy avidypittopatapta-rasanasya na rocik nu kintv dard anudina khalu saiva ju svdv kramd bhavati tad-gada-mla-hantr The holy name, character, pastimes and activities of Ka are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidy [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root.(7) tan-nma-rpa-caritdi-sukrtannusmtyo kramea rasan-manas niyojya tihan vraje tad-anurgi jannugm kla nayed akhilam ity upadea-sram The essence of all advice is that one should utilize one's full timetwenty-four hours a dayin nicely chanting and remembering the Lord's divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one's tongue and mind. In this way one should reside in Vraja [Goloka Vndvana dhma] and serve Ka under the guidance of devotees. One should follow in the footsteps of the Lord's beloved devotees, who are deeply attached to His devotional service.(8) vaikuhj janito var madhu-pur tatrpi rsotsavd vndrayam udra-pi-ramat tatrpi govardhana rdh-kuam ihpi gokula-pate premmtplvant kuryd asya virjato giri-tae sev vivek na ka The holy place known as Mathur is spiritually superior to Vaikuha, the transcendental world, because the Lord appeared there. Superior to Mathur is the transcendental forest of Vndvana because of Ka's rsa-ll pastimes. And superior to the forest of Vndvana is Govardhana Hill, for it was raised by the divine hand of r Ka and was the site of His various loving pastimes. And, above all, the superexcellent r Rdh-kua stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, r Ka. Where, then, is that intelligent person who is unwilling to serve this divine Rdh-kua, which is situated at the foot of Govardhana Hill?(9)

499

karmibhya parito hare priyatay vyakti yayur jninas tebhyo jna-vimukta-bhakti-param premaika-nihs tata tebhyas t pau-pla-pakaja-das tbhyo 'pi s rdhik preh tadvad iya tadya-saras t nrayet ka kt In the stra it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [jns], one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained prema, pure love of Ka, is superior to him. The gops are exalted above all the advanced devotees because they are always totally dependent upon r Ka, the transcendental cowherd boy. Among the gops, rmat Rdhr is the most dear to Ka. Her kua [lake] is as profoundly dear to Lord Ka as this most beloved of the gops. Who, then, will not reside at Rdh-kua and, in a spiritual body surcharged with ecstatic devotional feelings [aprktabhva], render loving service to the divine couple r r Rdh-Govinda, who perform Their aaklya-ll, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rdhkua are the most fortunate people in the universe.(10) kasyoccai praaya-vasati preyasbhyo 'pi rdh kua csy munibhir abhitas tdg eva vyadhyi yat prehair apy alam asulabha ki punar bhakti-bhj tat premeda sakd api sara sntur vikaroti Of the many objects of favored delight and of all the lovable damsels of Vrajabhmi, rmat Rdhr is certainly the most treasured object of Ka's love. And, in every respect, Her divine kua is described by great sages as similarly dear to Him. Undoubtedly Rdh-kua is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Ka is fully aroused.(11)

500

instructions to the mind by Raghuntha dsa Gosvm

gurau gohe gohlayiu sujane bhsura-gae sva-mantre r-nmni vraja-nava-yuva-dvandva-arae sad dambha hitv kuru ratim aprvm atitarm aye svntardhta caubhir abhiyce dhta-pada O mind, I grasp your feet and beg you with sweet words: Please cast away all hypocrisy and pride and develop intense, unprecedented love for my spiritual master, Vrajabhmi, the people of Vraja, the Vaiavas, the brhmaas, the Gyatr mantra, the holy name, and the transcendental shelter that is the fresh young couple of Vraja, Rdh and Ka. (1) na dharma ndharma ruti-gaa-nirukta kila kuru vraje rdh-ka-pracura-paricarym iha tanu ac-snu nandvara-pati-sutatve guru-vara mukunda-prehatve smara padam ajasra nanu mana O mind, dont concern yourself with the pious and impious deeds described in the Vedas, Rather, intently serve r r Rdh-Ka in Vraja. Always remember that Lord Caitanya is the son of Mahrja Nanda and that my guru is most dear to Lord Mukunda. (2) yadiccher vsa vraja-bhuvi-sa-rga prati-janur yuva-dvandva tac cet paricaritum rd abhilae svarpa r-rpa sa-gaam iha tasygrajam api sphua prem nitya smara nama tad tva u mana O mind, just listen to me! If you desire to reside in Vraja birth after birth, and if you desire to directly serve the divine youthful couple there with great attraction, then with intense love always remember and bow down to rla Svarpa Dmodara Gosvm; to rla Rpa Gosvm and his elder brother, rla Santana Gosvm; and to all their associates and followers. (3) asad-vrt-vey visja mati-sarvasva-hara kath mukti-vyghry na u kila sarvtma-gila api tyaktv lakm-pati-ratim ito vyoma-nayan vraje rdh-kau sva-rati-mai-dau tva bhaja mana O mind, give up friendship with nondevotees, which is nothing but a prostitute who will steal the treasure of your heartyour desire to serve Rdh-Ka. Dont listen to talks of impersonal liberation, which are a tigress who devours everyone. 501

r mana_iks

You should even give up attraction for Lord Nryaa, which leads to the world of Vaikuha. Instead, O mind, just worship r r Rdh-Ka, for They bestow upon Their worshipers the jewel of pure love for Themselves. (4) asac-ce-kaa-prada-vikaa-plibhir iha prakma kmdi-prakaa-pathapti-vyatikarai gale baddhv hanye ham iti bhakabhid vartmapa-gae kuru tva phutkrn avati sa yath tva mana ita The highwaymen of lust and his friends have bound me around the neck with the painful, horrible, powerful ropes of many wicked deeds. O mind, please scream out to the devotees of Ka, the killer of Baka, I am being killed! Then He will save me. (5) are ceta prodyat-kapaa-kui-n-bhara-kharakaran-mtre sntv dahasi katham tmnam api mm sad tva gndharv-giridhari-pada-prema-vilasatsudhmbhadhau sntv svam api nitar m ca sukhaya O mind, why do you burn us both by bathing in the urine trickling from the ass of great deviousness and hypocrisy? Instead, you should delight us by eternally bathing in the glistening nectar-ocean of pure love for r r Gndharv-Giridhr. (6) pratih dh vapaca-rama me hdi naet katha sdhu-prem spati ucir etan nanu mana sad tva sevasva prabhu-dayita-smantam atula yath t niksya tvaritam iha ta veayati sa A long as the impudent untouchable woman of the desire for fame dances in my heart, why should pure love for Rdh-Ka touch me? O mind, continuously serve my spiritual master, the leader of those who are dear to the Lord. Then my master will quickly kick out that harridan and allow pure love to enter. (7) yath duatva me darayati ahasypi kpay yath mohya premmtam api dadty ujjvalam asau yath r-gndharv-bhajana-vidhaye prerayati m tath gohe kkv giridharam iha tva bhaja mana So that He will mercifully smash my wickedness (even though I am a great rascal), so that He will give me the splendid nectar of transcendental love, and so that He will engage me in r Rdhs service, please, O mind, with words choked with emotion, worship Lord Giridhr here in Vraja.(8) 502

mad-i-nthatve vraja-vipina-candra vraja-vanevar tan-nthatve tad-atula-sakhtve tu lalitm vikh ikl-vitaraa-gurutve priya-sarogirindrau tat-prek-lalita-rati-datve smara mana O mind, please meditate on Ka, the moon of Vraja forest, as the Lord of my controller, rmat Rdhr. And please meditate upon rmat Rdhr, the queen of Vraja forest, as Kas controller. Also please meditate upon Lalit Dev as the peerless friend of Rdh and Ka, Vikh Dev as the guru who teaches, Them many things, and Rdh-kunda and Govardhana Hill as two places the mere sight of which bestows charming transcendental love for the divine couple. (9) rati gaur-lle api tapati saundarya-kiraai ac-lakm-saty paribhavati saubhgya-balanai va-krai candravali-mukha-navna-vraja-sat kipaty rd y t hari-dayita-rdh bhaja mana O mind, please worship Lord Haris beloved Rdh, with the splendor of Her beauty She makes Rati, Gaur, and Ll burn with envy, with the power of Her good fortune She defeats ac, Lakm, and Satyabhm, and with Her ability to control Ka She completely eclipses Candrvali and the other pious young girls of Vraja. (10) sama r-rpea smara-vivaa-rdh-giribhtor vraje skt-sev-labhana-vidhaye tad-gaa-yujo tad-ijykhy-dhyna-ravaa-nati-pacmtam ida dhayan nitya govardhanam anudina tva bhaja mana O mind, in order to attain the direct service of the two divine lovers, r r RdhGiridhr, in the company of Their friends, every day you must constantly drink with rla Rpa Gosvm, the five nectars of worshiping Them, chanting Their names, meditating on Them, hearing about Them, and bowing down before Them, and every day you must worship Govardhana Hill. (11) mana-ik-daikdaaka-varam eta madhuray gir gyaty uccai samadhi-gata-sarvrtha-tati ya sa-ytha r-rpnuga iha bhavan gokula-vane jano rdh-ktula-bhajana-ratna sa labhate These eleven excellent instructions to the mind grant all spiritual benedictions. A person who stays with the devotees, follows rla Rpa Gosvm, and with a sweet voice loudly sings these eleven verses will attain the matchless jewel of direct service to r r Rdh-Ka in the forest of Gokula. (12) 503

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monologues of Love
rla Prabhupda tells us that After thinking of Rdha and Ka And Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rdha and Ka as one of the gops. CC madhya 8.229 This simple but very profound statement gives us a very special insight into how we can best read rla Prabhupdas books. By reading and reading, again and again, our eager heart will become absorbed in thinking about what we read. Our reading will become a blissful preoccupation with Sri Ka and His world. A glimpse into how this happens was explained very spontaneously by His Holiness Lokantha Mahrja in a lecture discussing the topic Ka Kidnaps Rukmini (Ka, Chapters 52-53.) Here we will share with you His Grace Ka Ketra Prabhus remembrance of what Lokantha Mahrja said: Once Lokantha Swami was explaining how one eventually becomes a participant in Ka Ll. He said like this, you are hearing Kas pastimes, hearing Kas pastimes, hearing, hearing, hearing, reflecting on Kas pastimes, again and again hearing and becoming so absorbed in hearing Kas pastimes. At one point you become so absorbed you are picturing an event going on in Kas pastimes. There may be a gap in which you realize: Oh this is my part, this is where I come into the story and suddenly you are inside, you so to say jump on the stage to play your part. Sounds good, ha? So one day if we keep practicing hearing Ka Ll, reflecting on it, writing monologues about Ka Ll then one day we just might find ourselves having gone up the ladders that Rpa Gosvm gives us adau sraddha tatha sadhu sanga... (recites verse). As we step up the steps, one step at a time, step by step by step by step by step by step by step, not slipping back, then one day we might find ourselves there among Kas associates saying: Ka, You have to marry Rukmini. Inspired by the Lord of their hearts, sincere and serious devotees are always exploring ways to increase their remembrance of Ka and absorption in His world. One of Ka Ketra Prabhus many wonderful ideas is to use creative monologues. Monologue means a dramatic presentation where one person is speaking. And its more like he is thinking aloud. He identifies with one person in a particular ll and recounts it from that perspective. This brings a greater awareness and sense of identification with what has been read. Ka Ketra Prabhu has extensively explored this medium himself and encouraged many others to also explore it. We would like to share a few of these monologues with you. We are confident that you will relish what you read. Perhaps youll even be inspired to write your own monologue. Why not give it a try?! 505

yashoda

[Yashoda is churning butter and listening to her son Krishna, who is beautifully playing His flute in the distance. The inhabitants of Vrindavan left everything they were doing just to listen to the beautiful melody of Krishnas flute. While she was listening and enjoying this wonderful sound, Yashoda started to remember some nice, but also some fearful moments with her son. She started to speak aloud, as if He was there with her:] My dear son, do You remember when I was nursing You and then suddenly the milk that I was boiling started to boil, and I had to put You down and run to the kitchen? You were so angry that You broke the butter pot and gave all the butter to the monkeys. Outside the wind was strongly blowing, and You went out. I called and called You to come back: Krishna, Krishna, where are You? Krishna, please come home! Please forgive me for interrupting Your breastfeeding. Please come back and drink as much milk as You like. Please forgive your frightened mother and come home to me! Krishna! Krishna! The pain lacerates my breasts. Cant You feel my pain? I asked the monkey Dadhilobha, who always steals butter with You, to please help Me find You. I was always mad at it because You fed it my butter, but I promised it now to give it as much butter as it liked, just to help me find You, my dear Krishna. Hamsi! You are a little cow that always plays with Krishna. Please call Him! When He hears Your bleat, He will run to play with you! Krishna! Krishna! My dear friends, have you seen My dear Krishna? I have been looking for Him and calling Him for a long time, but I cannot find Him. If I dont find Him soon, my heart will burst from pain and fear! My dear child, please answer! Krishna! Then I heard a noise, and I saw You, my life and soul in the hands of a horrible demon, the whirlwind Trinavarta. I fainted from fear that something would happen to You. When I woke up I was hoping that it was all just a bad dream and that You were actually with me, waiting for me to nurse You. Oh my dear son, please forgive me, for I fell asleep. I will nurse You right now! But then I realised it wasnt a dream! You were really in the hands of a horrible demon! Help! Help! Please, can someone help my little child! What would I do if something happens to You? My life wouldnt mean anything to me anymore. Krishna! Krishna! Suddenly the demon Trinavarta started falling down. He was screaming horribly, and this made my fear increase, my dear son. The demon fell, and everyone ran to 506

that place. He was dead and You, my dear child, were playing and smiling on his gigantic body. Oh, what a relief! Lord Vishnu was so merciful to me and returned my dear son! And do You remember when Your brother Balaram brought You to me, accusing You of eating dirt? I looked into Your mouth and saw the entire universe! I thought I was losing my mind and almost fainted because of this miracle. Who are You really? You attract everyone with the magic sound of Your flute. You make everyone love You, even when You are so impish. Please tell Your confused mother: Are You perhaps a demigod who for some reason became my son? How can I understand all Your abilities? O Yashoda, Yashoda what is going on in your mind! You know that this is Your dear son Krishna whom you endlessly love! O Krishna, Krishna! My dear Krishna! You are just my dear, sweet child. Malati Mala Dasi & Nadiya Nimai Das Pula, Croatia

draw the Line

All the residents of Vraja are talking about how He steals butter! Its so embarrassing. He steals butter from the gopis kitchens and storerooms even when He is not hungry! At any time of the day go, go, go. He sneaks into their houses and steals butter. Do you know what I find hardest to deal with? The criticism of the residents of Vraja. They may think, Yashoda does not know how to make butter for her own son! I cannot keep living like this. So many servants are in my house. Yet, the milk in my house is repeatedly burned. Apparently my servants cannot do their work properly. From today, I, Yashoda, will make all the butter for my son in my house. Amongst my husbands thousands of cows are eight special cows that are as rare as a horse with one black ear. These eight cows eat the most fragrant grass. They give the tastiest, most fragrant milk. I will use their milk to make the creamiest yogurt. I will then have hundreds of yogurt pots from which I will select the best yogurt to make the richest and sweetest butter for my son. My butter is going to be so tasty that my son Krishna, the friend of the monkeys, will no longer go to other peoples houses to steal. I want to tell you what happened this morning. Krishna was sleeping in His room. I was churning butter in the room next to the kitchen. To mollify my intense longing 507

to see my Krishna, I started singing songs about my son that were composed by other gopis. Suddenly, I heard Krishna cry. The next moment His little, lotus-like hand grabbed onto my churning rod. By taking the churning rod Krishna seemed to indicate: Stop churning, and pay attention to me! I thought, Oh, how intelligent my child is. I embraced Him, sat Him on my lap, and started to feed Him. Exactly at that time, the milk on the stove started to boil over. I left Krishna in the room and ran to the kitchen in order to stop the milk from spilling all over the stove and the floor. Can you imagine what happened when I returned to the room where I had been churning butter? I saw the sturdy, shiny pot of yogurt, which I had just been churning into butter, broken into pieces on the floor. Krishna was no longer present in the room! I looked around and noticed butter-smeared footprints on the floor leading to the storeroom, next door. Then I heard the jingling sound of the bells on Krishnas waist belt and noises coming from the storeroom. I deliberated about what could have been happening next door. When I entered the storeroom, Krishna was not there. I looked around to find out what happened. Apparently Krishna stole a butter pot that had been hanging from the ceiling. He must have gone out the back-door into the yard. I glanced through the window. There was Krishna, sitting cross-legged on top of an upside-down wooden mortar and oh Narayana! distributing to the monkeys the butter that I worked so hard to make for Him with my own hands. Krishna was looking around, left and right, backwards and forwards, and apparently in anxiety. He knew that I would chastise Him when I caught Him. I took a stick in my hand and quietly approached Krishna from behind, hoping He would not see me so that I could catch Him. But, Krishna heard me approaching. He jumped off the wooden mortar and swiftly ran away. With stick in hand, I chased after Krishna. Krishna, dont run! I shouted. But, Krishna had already run far away. Little mischievous boy, I muttered. After chasing Him all over, I finally caught Him. He looked at me with tears in His lotus-like eyes. As the tears flowed from His eyes, they mixed with the black ointment that I applied this morning. As Krishna rubbed His eyes with the back of His left hand, He smeared the ointment all over His face. I told Krishna as my heart was almost jumping out of my chest, Oh, friend of the monkeys! Pot-breaker! Where will You get Your butter now? I shall bind You so that You cannot steal butter and then eat it with Your friends. I thought to myself, Now, finally, I will stop Krishnas mischief! I took a piece of rope and began to wrap it around his waist in order to bind Him to the mortar. 508

The rope was too short. I got more rope, which I tied to the first piece of rope. I could not believe it: the rope was still short! Most likely Krishna was thinking, I cannot be bound up because I must do My daily duties of stealing butter and playing with My friends. I proceeded to join whatever ropes I could find in the house to the rope with which I had tried to bind Krishna to the mortar. Still, the rope was too short. Was I going mad? It could not have been true! But it was. Narayana! All of the elderly gopis in the neighborhood came to watch. The gopis were laughing in ecstasy as they saw that I could not wrap my rope that was one hundred hastaslong around my sons waist which is no larger than my fist. Each time I added a new piece of rope, it remained two fingers too short. I tried for hours and hours to bind Krishna. My body was covered with perspiration. Flowers were falling from my hair just as rain falls from the sky, but I was determined to bind Krishna even if I had to continue trying until the evening. Nothing would stop me even if I had to tie together all of the ropes in the village. Finally, somehow, I wrapped the rope around Krishnas waist, binding Him to the mortar! I really had no idea why or how this had happened. To this day, I still dont know what was the miracle that first prevented me from binding Krishna, and then, all of a sudden, enabled me to bind Him. How was this possible? Anyway, no more of Krishnas stealing butter. Ive reached the point where I have to draw the line: I can not permit Krishna to wreak His havoc anymore! I want my son to eat my butter. Subhangada Dasi Long Beach, New York, USA

A Cow

Moooo! Finally, the night is over! Why does the night seem to last for eternity? I joyfully moo to greet the rising sun and I wonder: where will Krishna take us today? Madhuvana, Mahavana, near the banks of the Yamuna, or perhaps that spot with great luscious grass near Govardhan. Ah, yestime to offer my morning milk. Here comes Manju, one of Nanda Maharajas assistants. Please take my milk and make sure it gets to Krishna in some form or another! This is the only reason I let you touch my milkbag! Moooo! And where is my little baby calf? Come, you naughty one. Take it easy Moooo! Take it easy! I know youre hungry. As I look at your tail raised in 509

excitement, I cant help it but lick your soft backmy little baby I remember that day when I felt this incessant love and urge to run toward you from the top of Govardhana Hill. I did not care about stumbling on the rocks and breaking my legs. My affection flowed through my milk like riversthe green pasture turned into the milk ocean! Such strong affection I have only felt to Krishna and for a moment it seemed that Krishna became you. I rushed to you with the only goal in my mind: to reach Krishna. Ah, what a relief I felt when you started sucking my nipplesso jubilantly and with such pleasure. My cow life is perfect. Are you done? Good boy. Now its time for Mama to go out, and you go play with the other calves. Krishna must be coming to take us out any time. Yes, I hear His flute! There He is! Moooo! Moooo! As Krishna, Balarama and Their friends open up the barns and let us walk in front of them, I feel so happy to get out of the busy villageno grown up humans, no buildings, no fences, no vehicles on the roadsjust Krishna and Balarama with the other kids, roaming and playing around the forests and creeks and luscious meadows. This is real freedom! And real fun, too! As we roam and graze, we get to witness how Krishna, Balarama and the other boys play. Oh, lookthey are imitating us! Covered with blankets they are walking around, mooing like cows and fighting like bulls. Hey, careful, boys! Well, it seems my fellow sisters have found a great grazing spot down the hill. I will go with them because I know that even if I cannot see Gopala, He knows exactly where I am. He is my protector. He can play His flute and call us in a cows moment. Ah, Krishnas flute song So enchanting, so mesmerizing. Hes got a magical way of communicating through playing His flute. Our entire herd, when we hear Krishnas flute, we freeze motionless, with our ears cocked as cups to drink that flute nectar. Then the rocks beneath us begin to melt and flow. Its hard to explain how and why, but thats what happens every time! Did I hear right? Krishna is playing His bamboo flute again, this time He is calling us. Alas, is it about time to go home? Moooo! Lets stay just a little longer, please. But I cannot resist when I hear Krishna calling my name: Mandali! Mandali! Come on, come here! With my milkbag swelling, I walk toward Him as fast as I can. Govinda is my life and soul: Govinda is my source of happiness. Mooo! Mooo! It is astounding how in our herd there are hundreds of thousands of cows and bulls, and Gopala calls each one of us by name. He never makes me feel like just a number in the crowdHe always deals with me as if I am the only cow in His life! Mooo Govinda! Mooo Gopala! 510

We are gradually approaching the Village of Vrindavan, I cant take off my eyes from my KrishnaHis hair, powdered with the dust raised by our hooves, His head decorated with a peacock feather and forest flowers. Keshava glances charmingly and smiles beautifully, playing upon His flute while His friends sing His glories. And there are the gopis, all together, eagerly coming forward to meet Him. As the sun sets and I enter the barn, my heart burns in the anguish of separation from Govinda. Why does the night seem to last for eternity? Yes, Manju, come take my milk and make sure it gets to Krishna in some form or another! This is the only reason I let you touch my milkbag! I close my eyes, hoping that this time the morning will approach faster. All I can do to survive as I wait is remember Krishnas pastimes and chant His glories. My cow life is perfect. Moooo! Divyambara Dasi New York, USA

Little Krishna Blesses the Fruit vendor

[From the 11th chapter of Krishna book. ] Once a woman selling fruit was calling, O inhabitants of Vrajabhumi, if you want to purchase some fruits, come here! Upon hearing this, Krishna immediately took some grains and went to barter as if He needed some fruits. Woman: O look, the house of Nanda Maharaja and his wife Yashoda! O, how blessed is this wonderful couple, who has such a wonderful child Krishna! He is truly Krishna, the all-attractive one. With His extraordinary beauty He blesses the divine realm of Gokula. O, how my heart desires to see little Krishna today. But I should not hope for such a fortunate event for I belong to the poor aborigine class and I am not worthy of such grace. Krishna is the heart and the soul of the inhabitants of Vrajabhumi. I cannot imagine what sort of austerities and penances they must have undergone in their previous lives. Do my eyes deceive me? Is that not sweet little Krishna, running towards me? O Providence, what a wonderful gift you have sent me! My eyes are blessed with the unique loveliness of little Krishna, whose body glows with the Kaustubha gem, eclipsing the sun. My ears are blessed with the tinkling of His brilliant anklebracelets and pearlnecklaces, my lips with calling His auspicious name Krishna, and my heart with love, arising from the depth of my heart like a pure unstoppable spring.

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While Krishna was going to the fruit vendor very hastily, most of the grains He was holding fell. The fruit vendor dealt with Krishna with great affection, saying, Krishna, You have come to me to take some fruit in exchange for grains. All the grains have fallen, but still You may take whatever You like. Thus she filled Krishnas palms with whatever fruits He could carry. In exchange, Krishna filled her whole basket with jewels and gold. Woman: O sweet Krishna, by accepting my fruit, You are showing me great mercy. Your blackish locks, decorated with peacocks feather and earrings from Vaidurya jewels are gently waving, Your lotus like eyes are shining like celestial stars and Your lips are gently smiling while Your lotus like hands are strongly holding fruit, which You are planning to take to Your mother Yashoda and thus show her Your unconditional love. May this beautiful vision of You stay forever in my heart! O Krishna! she looks in the basket. You are the most generous for You are taking care not only of my poor soul but also the well-being of my family. You are showing Your love to me also by giving me such treasure. O my Lord, all my fruit turned into jewels and gold! Bananas and papayas turned into pure gold, the colour of your silk garment. Mangoes turned into red rubies, the colour of Your nectarean smiling lips. Oh, I see also diamonds. They are glowing so strong. They are like the radiating glow of the sun, which resembles the heart of a devotee who has been touched by pure Krishna-prema. And blue sapphires are the colour of Your shining complexion and Your precious Kaustubha gem, o beautiful moonfaced one! O beloved Krishna, You are the reservoir of unlimited transcendental nectar and love. I bow to Your lotus feet again and again until the end of time. Maunavalambini Dasi Ljubljana, Slovenia

Bumblebee

Who pays attention to a bumblebee? Im discreet and cautious, almost imperceptible except for the buzzing of my wings that knit a sonorous lace from flower to flower where I jump, play, and dance in ecstasy enjoying the nectar that reminds me of the sweetness of my dear, beloved Krishna. That discretion is my ally because when I hear the irresistible, hypnotic, intoxicating melodies that only Krishnas lips can take out of the flute, my wings, excited and naughty, take me immediately to the scene where I, captivated and delighted, can be a witness to the secret, transcendental love pastimes of Krishna and Radhika. 512

And when I see Radhas velvet breast and Krishnas lotus feet stained with kunkum I know His feet have softly, gently followed the beating of Her loving heart. So I feel overwhelmed with joy, my delicate wings cannot hold me and I almost fall because of ecstasy. This is too much sweetness, I cant keep it for myself. Im filled up with nectar and it flows out of me.... I need to share this mercy, I want to share it!! I follow the wind, I call the birds and dragonflies, I invite the bees and the grass.... I search for them all to give them some of the nectar. But they are all too busy I think.... They cannot hear me. After all ... who pays attention to a bumblebee? Vaidarbhi Dasi Cordoba, Argentina

The Story of a Simple Samvartaka Cloud

[Once upon a time, there was a cloud. Since he was a particularly powerful and dark cloud, his friends called him Samvartaka. His favorite occupation was to dwell over the village of Vrindavana. In this way, he would cast a shadow on the residents of the village and protect them against the scorching sun. But there was also another reason for his choice to stay above one area, for in that same village lived a boy in a yellow dhoti. Everyone called him Krishna (the allattractive one). Indeed, the cloud found Him irresistibly lovable. Samvartaka would often just wait in the sky above Vrindavana to see Krishna again and again, even though Samvartakas friends had already withdrawn to rest together in some cloud bank. Samvartaka tells his story:] One day, Lord Indra, the king of heaven and a respectable person amongst the clouds and rains, came to Vrindavana. He was visibly upset. Suddenly, he called upon the whole entourage of enraged clouds and ordered everyone assembled to unleash a devastating storm over the village. Dont spare anyone, he said. I was shocked: No, I cant follow that order! Now, perturbed with emotions, experiencing unbearable love towards the villagers and that charming boy, I had this threat above me: If I dont fulfill Lord Indras order, it will be my last day in the Vrindavana skies. I will most probably be dispersed into a few droplets somewhere in the middle of a vast ocean and merge. Oh, how horrible! But with all the pretense I could muster, I started looking even denser and darker. I must admit that I even shot some lame thunderbolts here and there. I felt desperate and thought: I see the villagers trying to find shelter, but the other clouds keep on pouring gallons of rain and hurling thunderbolts. I am helpless against them. 513

In my moments of deep despair, I saw my favorite boy, Krishna, and hovered in amazement: Is he lifting the entire mountain!? All of the villagers managed to quickly sneak below it and were safe, which gave me great delight. We could be shooting and rumbling and pouring, but no one would get hurt. I saw Lord Indras crimson blush, ashamed as he was of his incapacity to harm anyone. Still, he would continue to order us to flood the entire village. But for me there was relief. During the days of that terrible devastation, I noticed how all the villagers were so peaceful in the presence of the boy: For seven days and nights without interruption he is holding a whole mountain! I thought. And others, just by seeing Him, are indescribably exuberant. Then it hit me: Ah, finally they can see Krishna for seven days and nights without a pause. That is the source of their unlimited peace! Finally, I understood that Lord Indras order had been a blessing in disguise for me, and that I had participated in a life-changing event. Mangala-candrika Dasi Radhadesh, Belgium

Following in the Footsteps of the vrajavasis

I couldnt understand what my mother is talking about, so I looked at her interrogatively, and she, holding my hand tightly, bent down and said: Quick, let us follow the others, and dont you let go of my hand. Thunder mixed with the bellowing of the calves, which fled beside their mothers, frightened. The trees, because of the intolerable rain and wind, looked like they were also running. Where are we going? I asked, but my mother didnt hear me. Holding my hand tightly, she led me through the slippery road, carefully walking amidst the stones and the mud. She had a very anxious look on her face and tears rolled down her cheeks, or maybe they were raindrops sliding down her face. With one hand she held her veil, and the silence of those moments when the clouds held back the thunder, was filled with the jingling of her bracelets. The sky was very agitated. Dark clouds hung over like ripened fruits: thunderbolts with their flashes blinded the eyes, and with their dreadful sounds invited fear to our hearts. And it seemed that the rain wanted to wash away even the smallest pebble in Vraja. Still, none of this could compare with the storm that was happening in our hearts. This storm was made of very deep emotions and forced our hearts to surrender 514

to the darkest cloud Krishna, and the brightest lightning Balarama. But, the essence of my existence and the source of my strength was Srimati Radharani, who, just like torrential rain, refreshed my thirsty and harassed heart. Oh, where is my mistress now? I was anxiously looking all around, but the torrential rains and winds obstructed my sight. I was looking for Her, hoping that from somewhere I will hear Her melodious voice or see Her beautiful face decorated with the most resplendent lotus eyes. For a moment it seemed to me that I heard Her sweet voice coming from one direction, but no, it was only the voice of the cuckoo, which was hiding in the foliage. Moving became very difficult: our feet sank in the mud and it seemed like our clothes, wanting to hide from the cold, stuck to our bodies. The wind made the rain dance on all sides, making the beautiful land of Vraja change its appearance. On all sides there were broken branches and leaves flying, and it seemed like the falling flowers, with their last breath, wanted to decorate the path we were threading, headed by Krishna. Wait, I think I saw Her, just a few steps ahead of me, I thought to myself, and immediately my heart started to dance faster, but alas, that were only golden lotuses carried by the fierce wind. Oh sun, did you steal my mistress, being envious of Her smile? It must be you, when you are such a big coward to appear before me. Please bring me back the source of my happiness because without Her this life of mine is worthless and meaningless. Just a little bit more and we are there, it seemed like from far away the voice of my mother was reaching my ears. Then I became aware that actually she was beside me showing me the Govardhan Hill, but surprisingly the Hill was floating in the air. I was confused and she just smiled and said, following in the footsteps of the Vrajavasis, you will find your shelter. As we were coming closer, the thunder became distant and the rain and the wind subsided. The Govardhana Hill became our shelter, saving us from Indras onslaught. I was attracted by Govardhanas greatness as if by a magnet. The scent of the moist and warm soil, mixed with the fragrances of different garlands that were decorating Krishna and Balarama, started to make me dizzy. Where to look for Her? How to find the most resplendent golden lotus in Krishnas garden? At that moment the song of the flute spread through the air, whispering sweetly: Look where I am coming from, this is the place where my master is, who with His bashful glance will reveal to you where the cause of this pastime, your mistress, is. 515

I started to follow the sound of Krishnas flute, pushing myself through the assembled people and finally, standing on one rock, in a threefold bending form, with the little finger of His left hand holding the Govardhana Hill and with His right holding His flute to His bimba fruit lips, Krishna was simultaneously fulfilling all of our desires. And just with one hidden look He fulfilled mine also. Following His look I saw Her bashfully sending Him Her smile, embracing Him with the corner of Her lotus like eyes. There She was, the source of my existence, filling my heart with the sweetest ambrosia. Drinking Her every gracious move with the cups of my eyes I was delighted in ecstasy. From time to time She smiled to Her gopi friends, skillfully hiding the object of Her loving attention. She was the source of the emotions that were waxing to their climax under the Govardhana Hill, inspired by the song of Krishnas flute. As Her love was increasing, Krishnas happiness increased and, as a result, the song of His flute became sweeter and sweeter. In these moments of unspeakable happiness, I looked behind at my mother. She looked like never before her eyes were filed with tears, running over her face, decorating her neck. She was breathing faster and it looked like she was going to faint. I was amazed by the devotion which emanated from her body. As I approached her, the emotions became more visible. I touched her hand and in that moment, she realized my presence. She smiled at me and we started to dance, filled with unspeakable happiness. We laughed together and in her eyes I could see my mistress and Krishna dancing together to the rhythm of our hearts. Manjari Sarika Dasi Shtip, Macedonia

Govardhana Lila

[One of the inhabitants of Vrindavana is offering prayers to Lord Krishna during the Govardhana-lila: ] Dear Krishna, dear Govinda, You are the giver of pleasure to the senses and the cows. Let us take shelter of You. Powerful rain clouds are pouring down the rain on Vrindavana and cold winds are blowing. They are threatening to destroy everything we have, our cows and ourselves, unless You protect us with Your mystical powers. It is amazing to us that You can easily carry the whole Govardhana hill on the little finger of Your left hand, just like a child can easily carry a mushroom. These torrents of rain and winds are too strong, therefore we will stand beneath this huge umbrella, with all our belongings and cows. In that way we can be saved from this 516

dangerous situation. We are happy that we can take shelter of Your lotus feet. We are not tormented by hunger, thirst or any kind of distress. Your mystical power overwhelms us. After seven days all the water has withdrawn and now we can go back to our homes. Dear Lord Krishna, Govinda, we would like to go home after You easily put back Govardhana hill on the same place where it resides. Our dear Govinda, weve approached You with great enthusiasm so we can embrace You and give You our blessings. The gopis are offering You yogurt mixed with their teardrops and thus giving You blessings. All the demigods began to shower flowers from the sky and to blow their conch shells, kettledrums are resounding and residents of the Gandharva-loka are playing for Your pleasure on their musical instruments. Listen to how the gopis are singing about Your pastime out of their great love. Mitravinda Dasi & Divya-mangala Gopal Das Kutina, Croati

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r Bhakti-rasyana A Tonic to Revitalize your Bhakti

In the science of Ayurveda powerful rejuvenating tonics are sometimes given to patients who are seriously ill or in a very debilitated condition. Such a tonic is called rasyana. There are also devotional rasyanas which revitalize our spiritual life. In the last chapter of rla Santana Gosvms Bhad-Bhgavatmta we find such a rasyana. It is a collection of 61 verses designed to help us cultivate attraction and attachment for Ka and His Vndvana. Previous cryas have used such rasyanas as an intrinsic part of their Nmabhajana. They would use such verses to inspire and deepen their chanting of the Holy Name. We may not always be able to follow in their footsteps in this regard, but Ekd and special festival days provide a good opportunity to spend more time with the Holy Name in a more contemplative mood. Such contemplation is best guided by a rasyana like that offered by rla Santana Gosvm. It then becomes very powerful, very enlivening and very attractive. Lets take a look at his r Bhakti-rasyana. Brahma-sahit 5.37 nanda-cinmaya-rasa-pratibhvitbhis tbhir ya eva nija-rpatay kalbhi goloka eva nivasaty akhiltma-bhto govindam di-purua tam aha bhajmi i worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rdh, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhs], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa. Brahma-sahit 5.43 goloka-nmni nija-dhmni tale ca tasya devi mahea-hari-dhmasu teu teu te te prabhva-nicay vihit ca yena govindam di-purua tam aha bhajmi 518

Lowest of all is located dev-dhma [mundane world], next above it is maheadhma [abode of mahea]; above mahea-dhma is placed Hari-dhma [abode of Hari] and above them all is located Ka's own realm named Goloka. i adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms. Brahma-sahit 5.56 riya knt knta parama-purua kalpa-taravo drum bhmi cintmai-gaa-mayi toyam amtam kath gna nya gamanam api va priya-sakhi cid-nanda jyoti param api tad svdyam api ca sa yatra krbdhi sravati surabhbhya ca su-mahn nimerdhkhyo v vrajati na hi yatrpi samaya bhaje vetadvpa tam aham iha golokam iti ya vidantas te santa kiti-virala-cr katipaye i worship that transcendental seat, known as vetadvpa where as loving consorts the Lakms in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Ka as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few selfrealized souls in this world. rmad-Bhgavatam 10.44.13 puy bata vraja-bhuvo yad aya n-liga gha pura-puruo vana-citra-mlya g playan saha-bala kvaaya ca veu vikrdaycati giritra-ramrcitghri How pious are the tracts of land in vraja, for there the primeval Personality of Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord iva and goddess Ram vibrates His flute as He tends the cows in the company of Balarma. 519

rmad-Bhgavatam 10.14.31 aho 'ti-dhany vraja-go-ramaya stanymta ptam atva te mud ys vibho vatsatartmajtman yat-tptaye 'dypi na clam adhvar O almighty Lord, how greatly fortunate are the cows and ladies of vndvana, the nectar of whose breast-milk you have happily drunk to your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed from time immemorial up to the present day have not given you as much satisfaction. rmad-Bhgavatam 10.14.32 aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam How greatly fortunate are nanda mahrja, the cowherd men and all the other inhabitants of vrajabhmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend. rmad-Bhgavatam 10.14.33 e tu bhgya-mahimcyuta tvad stm ekdaaiva hi vaya bata bhri-bhg etad-dhka-caakair asakt pibma arvdayo 'ghry-udaja-madhv-amtsava te yet even though the extent of the good fortune of these residents of vndvana is inconceivable, we eleven presiding deities of the various senses, headed by Lord iva, are also most fortunate, because the senses of these devotees of vndvana are the cups through which we repeatedly drink the nectarean, intoxicating beverage of the honey of your lotus feet. rmad-Bhgavatam 10.14.34 tad bhri-bhgyam iha janma kim apy aavy yad gokule 'pi katamghri-rajo-'bhiekam yaj-jvita tu nikhila bhagavn mukundas tv adypi yat-pada-raja ruti-mgyam eva

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my greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras. rmad-Bhgavatam 10.14.35 e ghoa-nivsinm uta bhavn ki deva rteti na ceto viva-phalt phala tvad-apara kutrpy ayan muhyati sad-ved iva ptanpi sa-kul tvm eva devpit yad-dhmrtha-suht-priytma-tanaya-prays tvat-kte my mind becomes bewildered just trying to think of what reward other than you could be found anywhere. you are the embodiment of all benedictions, which you bestow upon these residents of the cowherd community of vndvana. you have already arranged to give yourself to Ptan and her family members in exchange for her disguising herself as a devotee. So what is left for you to give these devotees of vndvana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to you? rmad-Bhgavatam 10.14.36 tvad rgdaya stens tvat kr-gha gham tvan moho 'ghri-nigao yvat ka na te jan my dear Lord Ka, until people become your devotees, their material attachments and desires remain thieves, their homes remain prisons, and their affectionate feelings for their family members remain foot-shackles. rmad-Bhgavatam 10.14.37 prapaca niprapaco 'pi viambayasi bh-tale prapanna-janatnanda- sandoha prathitu prabhu my dear master, although you have nothing to do with material existence, you come to this earth and imitate material life just to expand the varieties of ecstatic enjoyment for your surrendered devotees. rmad-Bhgavatam 10.14.38 jnanta eva jnantu ki bahkty na me prabho manaso vapuo vaco vaibhava tava go-cara 521

There are people who say, "i know everything about Ka." Let them think that way. As far as i am concerned, i do not wish to speak very much about this matter. O my Lord, let me say this much: As far as your opulences are concerned, they are all beyond the reach of my mind, body and words. rmad-Bhgavatam 10.14.39 anujnhi m ka sarva tva vetsi sarva-dk tvam eva jagat ntho jagad etat tavrpitam my dear Ka, i now humbly request permission to leave. Actually, you are the knower and seer of all things. indeed, you are the Lord of all the universes, and yet i offer this one universe unto you. rmad-Bhgavatam 10.14.40 r-ka vi-kula-pukara-joa-dyin km-nirjara-dvija-padadhi-vddhi-krin uddharma-rvara-hara kiti-rkasa-dhrug -kalpam rkam arhan bhagavan namas te my dear r Ka, you bestow happiness upon the lotus like vi dynasty and expand the great oceans consisting of the earth, the demigods, the brhmaas and the cows. you dispel the dense darkness of irreligion and oppose the demons who have appeared on this earth. O Supreme Personality of Godhead, as long as this universe exists and as long as the sun shines, i will offer my obeisances unto you. rmad-Bhgavatam 10.15.8 dhanyeyam adya dhara ta-vrudhas tvatpda-spo druma-lat karajbhim nadyo 'draya khaga-mg sadayvalokair gopyo 'ntarea bhujayor api yat-sph r This earth has now become most fortunate, because you have touched her grass and bushes with your feet and her trees and creepers with your fingernails, and because you have graced her rivers, mountains, birds and animals with your merciful glances. But above all, you have embraced the young cowherd women between your two arms-a favor hankered after by the goddess of fortune herself.

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rmad-Bhgavatam 10.21.10 vndvana sakhi bhuvo vitanoti krti yad devak-suta-padmbuja-labdha-lakmi govinda-veum anu matta-mayra-ntya prekydri-snv-avaratnya-samasta-sattvam O friend, vndvana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Ka, the son of devak. The peacocks dance madly when they hear Govinda's flute, and when other creatures see them from the hilltops, they all become stunned. rmad-Bhgavatam 10.21.18 hantyam adrir abal hari-dsa-varyo yad rma-ka-caraa-sparaa-pramoda mna tanoti saha-go-gaayos tayor yat pnya-syavasa-kandara-kandamlai Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Ka and Balarma, along with Their calves, cows and cowherd friends, with all kinds of necessitieswater for drinking, very soft grass, caves, fruits, flowers and vegetables. in this way the hill offers respects to the Lord. Being touched by the lotus feet of Ka and Balarma, Govardhana Hill appears very jubilant. rmad-Bhgavatam 10.21.16 dvtape vraja-pan saha rma-gopai sacrayantam anu veum udrayantam prema-pravddha udita kusumvalbhi sakhyur vyadht sva-vapumbuda tapatram in the company of Balarma and the cowherd boys, Lord Ka is continually vibrating His flute as He herds all the animals of vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky has expanded himself out of love. He is rising high and constructing out of his own body, with its multitude of flower-like droplets of water, an umbrella for the sake of his friend.

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rmad-Bhgavatam 10.21.15 nadyas tad tad upadhrya mukunda-gtam varta-lakita-manobhava-bhagna-veg ligana-sthagitam rmi-bhujair murrer ghanti pda-yugala kamalopahr When the rivers hear the flute-song of Ka, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace murri's lotus feet and, holding on to them, present offerings of lotus flowers. rmad-Bhgavatam 10.35.9 vana-lats tarava tmani viu vyajayantya iva pupa-phalhy praata-bhra-viap madhu-dhr prema-ha-tanavo vavu sma When the cows wander onto the mountainsides and Ka calls out to them with the sound of His flute, the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord viu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. rmad-Bhgavatam 10.15.6 ete 'linas tava yao 'khila-loka-trtha gyanta di-purunupatha bhajante pryo am muni-ga bhavadya-mukhy gha vane 'pi na jahaty anaghtma-daivam O original personality, these bees must all be great sages and most elevated devotees of yours, for they are worshiping you by following you along the path and chanting your glories, which are themselves a holy place for the entire world. Though you have disguised yourself within this forest, O sinless one, they refuse to abandon you, their worshipable Lord.

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rmad-Bhgavatam 10.35.11 sarasi srasa-hasa-vihag cru-gt-hta-cetasa etya harim upsata te yata-citt hanta mlita-do dhta-maun The charming flute song then steals away the minds of the cranes, swans and other lake-dwelling birds. indeed they approach Ka, close their eyes and, maintaining strict silence, worship Him by fixing their consciousness upon Him in deep meditation. rmad-Bhgavatam 10.21.14 pryo batmba vihag munayo vane 'smin kekita tad-udita kala-veu-gtam ruhya ye druma-bhujn rucira-pravln vanti mlita-do vigatnya-vca O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Ka. With closed eyes they are simply listening in silence to the sweet vibrations of His flute, and they are not attracted by any other sound. Surely these birds are on the same level as great sages. rmad-Bhgavatam 10.21.11 dhany sma mha-gatayo 'pi hariya et y nanda-nandanam uptta-vicitra-veam karya veu-raita saha-ka-sr pj dadhur viracit praayvalokai Blessed are all these foolish deer because they have approached mahrja nanda's son, who is gorgeously dressed and is playing on His flute. indeed, both the doe and the bucks worship the Lord with looks of love and affection. rmad-Bhgavatam 10.21.13 gva ca ka-mukha-nirgata-veu-gta pyam uttabhita-kara-puai pibantya v snuta-stana-paya-kaval sma tasthur govindam tmani dru-kal spantya

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using their upraised ears as vessels, the cows are drinking the nectar of the flutesong flowing out of Ka's mouth. The calves, their mouths full of milk from their mothers' moist nipples, stand still as they take Govinda within themselves through their tear-filled eyes and embrace Him within their hearts. rmad-Bhgavatam 10.35.5 vndao vraja-v mga-gvo veu-vdya-hta-cetasa rt danta-daa-kaval dhta-kar nidrit likhita-citram ivsan When the son of nanda vibrates His flute, vraja's bulls, deer and cows, standing in groups at a great distance, are all captivated by the sound, and they stop chewing the food in their mouths and cock their ears. Stunned, they appear as if asleep, or like figures in a painting. rmad-Bhgavatam 10.21.17 pr pulindya urugya-padbja-rga r-kukumena dayit-stana-maitena tad-darana-smara-rujas ta-ritena limpantya nana-kuceu jahus tad-dhim The aborigine women of the vndvana area become disturbed by lust when they see the grass marked with reddish kukuma powder. Endowed with the color of Ka's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety. rmad-Bhgavatam 10.12.6 yadi dra gata ko vana-obhekaya tam aha prvam aha prvam iti saspya remire Sometimes Ka would go to a somewhat distant place to see the beauty of the forest. Then all the other boys would run to accompany Him, each one saying, "i shall be the first to run and touch Ka! i shall touch Ka first!" in this way they enjoyed life by repeatedly touching Ka.

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rmad-Bhgavatam 10.12.12 yat-pda-psur bahu-janma-kcchrato dhttmabhir yogibhir apy alabhya sa eva yad-dg-viaya svaya sthita ki varyate diam ato vrajaukasm Yogs may undergo severe austerities and penances for many births by practicing yama, niyama, sana and pryma, none of which are easily performed. yet in due course of time, when these yogs attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we describe about the great fortune of the inhabitants of vrajabhmi, vndvana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face? rmad-Bhgavatam 10.15.16 kvacit pallava-talpeu niyuddha-rama-karita vka-mlraya ete gopotsagopabarhaa Sometimes Lord Ka grew tired from fighting and lay down at the base of a tree, resting upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow. rmad-Bhgavatam 10.15.17 pda-savhana cakru kecit tasya mahtmana apare hata-ppmno vyajanai samavjayan Some of the cowherd boys, who were all great souls, would then massage His lotus feet, and others, qualified by being free of all sin, would expertly fan the Supreme Lord. rmad-Bhgavatam 10.15.18 anye tad-anurpi manojni mahtmana gyanti sma mah-rja sneha-klinna-dhiya anai my dear King, other boys would sing enchanting songs appropriate to the occasion, and their hearts would melt out of love for the Lord.

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rmad-Bhgavatam 10.8.46 r-rjovca nanda kim akarod brahman reya eva mahodayam yaod ca mah-bhg papau yasy stana hari Having heard of the great fortune of mother yaod, Parkit mahrja inquired from ukadeva Gosvm: O learned brhmaa, mother yaod's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and nanda mahrja perform to achieve such perfection in ecstatic love? rmad-Bhgavatam 10.8.51 tato bhaktir bhagavati putr-bhte janrdane dampatyor nitarm sd gopa-gopu bhrata Thereafter, O mahrja Parkit, best of the Bhratas, when the Supreme Personality of Godhead became the son of nanda mahrja and yaod, they maintained continuous, unswerving devotional love in parental affection. And in their association, all the other inhabitants of vndvana, the gopas and gops, developed the culture of ka-bhakti. rmad-Bhgavatam 10.6.43 nanda sva-putram dya pretygatam udra-dh mrdhny upghrya parama muda lebhe kurdvaha O mahrja Parkit, best of the Kurus, nanda mahrja was very liberal and simple. He immediately took his son Ka on his lap as if Ka had returned from death, and by formally smelling his son's head, nanda mahrja undoubtedly enjoyed transcendental bliss. rmad-Bhgavatam 10.9.18 sva-mtu svinna-gtry visrasta-kabara-sraja dv parirama ka kpayst sva-bandhane Because of mother yaod's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Ka saw His mother thus fatigued, He became merciful to her and agreed to be bound. 528

rmad-Bhgavatam 10.9.20 nema virico na bhavo na rr apy aga-saray prasda lebhire gop yat tat prpa vimuktidt neither Lord Brahm, nor Lord iva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother yaod. rmad-Bhgavatam 10.6.39-40 paysi ysm apibat putra-sneha-snutny alam bhagavn devak-putra kaivalydy-akhila-prada tsm avirata ke kurvatn sutekaam na puna kalpate rjan sasro 'jna-sambhava The Supreme Personality of Godhead, Ka, is the bestower of many benedictions, including liberation [kaivalya], or oneness with the Brahman effulgence. For that Personality of Godhead, the gops always felt maternal love, and Ka sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gops were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies. rmad-Bhgavatam 10.19.16 gopn paramnanda sd govinda-darane kaa yuga-atam iva ys yena vinbhavat The young gops took the greatest pleasure in seeing Govinda come home, since for them even a moment without His association seemed like a hundred ages. rmad-Bhgavatam 10.30.43 tan-manasks tad-alps tad-vices tad-tmik tad-gun eva gyantyo ntmagri sasmaru Their minds absorbed in thoughts of Him, they conversed about Him, acted out His pastimes and felt themselves filled with His presence. They completely forgot about their homes as they loudly sang the glories of Ka's transcendental qualities.

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rmad-Bhgavatam 10.44.14 gopyas tapa kim acaran yad amuya rpa lvaya-sram asamordhvam ananya-siddham dgbhi pibanty anusavbhinava durpam eknta-dhma yaasa rya aivarasya What austerities must the gops have performed! With their eyes they always drink the nectar of Lord Ka's form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. it is self-perfect, ever fresh and extremely rare. rmad-Bhgavatam 10.44.15 y dohane 'vahanane mathanopalepa prekhekhanrbha-ruditokaa-mrjandau gyanti cainam anurakta-dhiyo 'ru-kahyo dhany vraja-striya urukrama-citta-yn The ladies of vraja are the most fortunate of women because, with their minds fully attached to Ka and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Ka consciousness they automatically acquire all desirable things. rmad-Bhgavatam 10.44.16 prtar vrajd vrajata viata ca sya gobhi sama kvaayato 'sya niamya veum nirgamya tram abal pathi bhri-puy payanti sa-smita-mukha sa-dayvalokam When the gops hear Ka playing His flute as He leaves vraja in the morning with His cows or returns with them at sunset, the young girls quickly come out of their houses to see Him. They must have performed many pious activities to be able to see Him as He walks on the road, His smiling face mercifully glancing upon them.

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rmad-Bhgavatam 10.32.22 na praye 'ha niravadya-sayuj sva-sdhu-ktya vibudhyupi va y mbhajan durjara-geha-khal savcya tad va pratiytu sdhun i am not able to repay my debt for your spotless service, even within a lifetime of Brahm. your connection with me is beyond reproach. you have worshiped me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation. rmad-Bhgavatam 10.46.3 gacchoddhava vraja saumya pitror nau prtim vaha gopn mad-viyogdhi mat-sandeair vimocaya [Lord Ka said:] dear gentle uddhava, go to vraja and give pleasure to Our parents. And also relieve the gops, suffering in separation from me, by giving them my message. rmad-Bhgavatam 10.46.4 t man-manask mat-pr mat-arthe tyakta-daihik mm eva dayita preham tmna manas gat ye tyakta-loka-dharm ca mad-arthe tn bibharmy aham The minds of those gops are always absorbed in me, and their very lives are ever devoted to me. For my sake they have abandoned everything related to their bodies, renouncing ordinary happiness in this life, as well as religious duties necessary for such happiness in the next life. i alone am their dearmost beloved and, indeed, their very Self. i personally sustain such devotees, who for my sake give up all worldly duties. rmad-Bhgavatam 10.46.5 mayi t preyas prehe dra-sthe gokula-striya smarantyo 'ga vimuhyanti virahautkahya-vihval my dear uddhava, for those women of Gokula i am the most cherished object of love. Thus when they remember me, who am so far away, they are overwhelmed by the anxiety of separation. 531

rmad-Bhgavatam 10.46.6 dhrayanty ati-kcchrea prya prn kathacana pratygamana-sandeair ballavyo me mad-tmik Simply because i have promised to return to them, my fully devoted cowherd girlfriends struggle to maintain their lives somehow or other. rmad-Bhgavatam 11.12.10 rmea srdha mathur prate vphalkin mayy anurakta-citt vigha-bhvena na me viyogatvrdhayo 'nya dadu sukhya The residents of vndvana, headed by the gops, were always completely attached to me with deepest love. Therefore, when my uncle Akrra brought my brother Balarma and me to the city of mathur, the residents of vndvana suffered extreme mental distress because of separation from me and could not find any other source of happiness. rmad-Bhgavatam 11.12.11 ts t kap prehatamena nt mayaiva vndvana-gocarea kardha-vat t punar aga ts hn may kalpa-sam babhvu dear uddhava, all of those nights that the gops spent with me, their most dearly beloved, in the land of vndvana seemed to them to pass in less than a moment. Bereft of my association, however, the gops felt that those same nights dragged on forever, as if each night were equal to a day of Brahm. rmad-Bhgavatam 11.12.12 t nvidan mayy anuaga-baddhadhiya svam tmnam adas tathedam yath samdhau munayo 'bdhi-toye nadya pravi iva nma-rpe my dear uddhava, just as great sages in yoga trance merge into self-realization, like rivers merging into the ocean, and are thus not aware of material names and forms, similarly, the gops of vndvana were so completely attached to me within 532

their minds that they could not think of their own bodies, or of this world, or of their future lives. Their entire consciousness was simply bound up in me. rmad-Bhgavatam 11.12.13 mat-km ramaa jram asvarpa-vido 'bal brahma m parama prpu sagc chata-sahasraa All those hundreds of thousands of gops, understanding me to be their most charming lover and ardently desiring me in that way, were unaware of my actual position. yet by intimately associating with me, the gops attained me, the Supreme Absolute Truth. rmad-Bhgavatam 10.47.58 et para tanu-bhto bhuvi gopa-vadhvo govinda eva nikhiltmani rha-bhv vchanti yad bhava-bhiyo munayo vaya ca ki brahma-janmabhir ananta-kath-rasasya [uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high class brhmaa, or even as Lord Brahm himself? rmad-Bhgavatam 10.47.59 kvem striyo vana-carr vyabhicra-du ke kva caia paramtmani rha-bhva nanv varo 'nubhajato 'viduo 'pi skc chreyas tanoty agada-rja ivopayukta How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Ka, the Supreme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.

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rmad-Bhgavatam 10.47.60 nya riyo 'ga u nitnta-rate prasda svar-yoit nalina-gandha-ruc kuto 'ny rsotsave 'sya bhuja-daa-ghta-kahalabdhi ya udagd vraja-vallabhnm When Lord r Ka was dancing with the gops in the rsa-ll, the gops were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation? rmad-Bhgavatam 10.47.61 sm aho caraa-reu-jum aha sy vndvane kim api gulma-latauadhnm y dustyaja sva-janam rya-patha ca hitv bhejur mukunda-padav rutibhir vimgym The gops of vndvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of mukunda, Ka, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in vndvana, because the gops trample them and bless them with the dust of their lotus feet. rmad-Bhgavatam 10.47.62 y vai riyrcitam ajdibhir pta-kmair yogevarair api yad tmani rsa-gohym kasya tad bhagavata cararavinda nyasta staneu vijahu parirabhya tpam The goddess of fortune herself, along with Lord Brahm and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Ka only within her mind. But during the rsa dance Lord Ka placed His feet upon these gops' breasts, and by embracing those feet the gops gave up all distress.

534

rmad-Bhgavatam 10.47.63 vande nanda-vraja-str pda-reum abhkaa ys hari-kathodgta punti bhuvana-trayam i repeatedly offer my respects to the dust from the feet of the women of nanda mahrja's cowherd village. When these gops loudly chant the glories of r Ka, the vibration purifies the three worlds. rmad-Bhgavatam 10.21.9 gopya kim carad aya kuala sma veur dmodardhara-sudhm api gopiknm bhukte svaya yad avaia-rasa hradinyo hyat-tvaco 'ru mumucus taravo yathry my dear gops, what auspicious activities must the flute have performed to enjoy the nectar of Ka's lips independently and leave only a taste for us gops, for whom that nectar is actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body. rmad-Bhgavatam 10.90.48 jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna su-smita-r-mukhena vraja-pura-vanitn vardhayan kma-devam Lord r Ka is He who is known as jana-nivsa, the ultimate resort of all living entities, and who is also known as devaknandana or yaod-nandana, the son of devak and yaod. He is the guide of the yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gops of vndvana. may He be all glorious and happy!

535

536

LEARninG TO TAKE FuLL SHELTER OF KA

Excerpts from the aragati of rla Bhaktivinoda hkura

r Nanda-Kumra, the youthful son of Nanda Mahrja, hears the prayers of anyone who takes refuge in Him by this six-fold practice of surrender. _rla Bhaktivinoda hkura 537

COnTEnTS
1. 2. introductory Song-------------------------------------------------------------------Cultivating Humility Song One --------------------------------------------------------------------Song Two----------------------------------------------------------------------Cultivating a Sense of Self-dedication to Ka ---------------------------Song One --------------------------------------------------------------------Song Two -------------------------------------------------------------------Song Three -----------------------------------------------------------------Cultivating Firm Faith that Ka is the Sole maintainer ----------------Song One -------------------------------------------------------------------Song Two --------------------------------------------------------------------Song Three -------------------------------------------------------------------Cultivating Firm Faith that Ka is the Only Protector ----------------Song One --------------------------------------------------------------------Song Two --------------------------------------------------------------------Song Three -------------------------------------------------------------------Renouncing Conduct unfavourable for developing Pure devotional Service --------------------------------------------------------------------------------Song One --------------------------------------------------------------------Song Two --------------------------------------------------------------------Accepting Activities Favourable for developing Pure devotional Service Song One -------------------------------------------------------------------Song Two ------------------------------------------------------------------Hankering for Pure devotional Service --------------------------------------Song One ---------------------------------------------------------------------Song Two --------------------------------------------------------------------Song Three ------------------------------------------------------------------Song Four --------------------------------------------------------------------A Spiritual Request ---------------------------------------------------------------The Glories of the Holy name -------------------------------------------------538 533 534 534 535 537 537 538 539 540 540 541 543 544 544 545 546 548 548 549 551 551 552 554 554 555 556 557 558 560

3.

4.

5.

6.

7.

8.

9. 10.

introductory Song
r-ka-caitanya prabhu jve doy kori swa-prada swya dhma saha avatari (1) atyanta durlubha prema koribre dna ikhya aragati bhakatera pra (2) dainya, tma-nivedana, gopttve varaa avaya rakbe ka vivsa, plana (3) bhakti-anukla-mtra kryera svkara bhakti-pratikla-bhva varjangikra (4) a-aga aragati hoibe jhra thra prrthan une r-nanda-kumra (5) rpa-santana-pade dante ta kori bhakativinoda poe duhu pada dhori (6) kdiy kdiy bole mi to adhama ikhye aragati koro he uttama (7) r Ka Caitanya Mahprabhu descended from the eternal spiritual world along with His personal associates and divine abode, incarnating in this temporary material world out of compassion for the fallen souls. (1) In order to freely distribute the gift of ecstatic love of God, which is very difficult to obtain, He taught the path of aragati, devotional surrender to the Supreme Lord. This aragati is the very life of the true devotees. (2) The six ways of surrender through aragati are (1) dainya humility, (2) tmanivedana dedication of the self, (3) gopttve varaa acceptance of the Lord as ones only maintainer, (4) the consciousness of avaya rakibe-ka Ka will surely protect me which is vivsa (faith) in Kas plana (protection), (5) bhakti-anukla-mtra kryera svkara execution of only those acts favorable to pare devotion, and (6) bhakn-pratikla-bhva varjangikra renunciation of conduct adverse to pure devotion. (3-4) r Nanda-Kumra, the youthful son of Nanda Mahrja, hears the prayers of anyone who takes refuge in Him by this six-fold practice of surrender.(5) 539

Bhaktivinoda prostrates himself at the feet of r Rpa and r Santana Gosvm, places a straw between his teeth, and clasps their lotus feet with his hands. (6) Weeping, and weeping, he tells them, I am certainly the lowest of men! Oh please make me the worthiest by teaching me the ways of aragati!(7)

Cultivating Humility (Dainya)

bhuliy tomre, sasre siy, peye nn-vidha byath tomra carae, siychi mi, bolibo dukhera kath (1) janan-jahare, chilma jakhona, biama bandhana-pe eka-bra prabhu! dekh diy more, vacile e dna dse (2) takhona bhvinu, janama piy, koribo bhajana tava janama hoilo, poi my-jle, n hoilo jna-lava (3) darera chele, swa-janera kole, hsiy knu kla janaka-janansnehete bhuliy, sasra lgilo bhlo (4) krame dina dina, blaka hoiy, khelinu blaka-saha ra kichu dine, jna upajilo, pha poi ahar-aha (5) vidyra gaurave, bhrami dee dee, dhana uparjana kori swa-jana plana, kori eka-mane, bhulinu tomre, hari! (6) brdhakye ekhona, bhakativinoda, kdiy ktara ati n bhajiy tore, dina bth gelo, ekhona ki habe gati? (7) 540

(1)

O Lord, I forgot You and came to this material world, where I have experienced a host of pains and sorrows. Now I approach Your lotus feet and submit my tale of woe.(1) While still bound up tightly in the unbearable confines of my mothers womb, O Lord, You once revealed Yourself before me. Appearing only briefly, You then abandoned this poor servant of Yours.(2) At that moment I thought, After my birth, I will worship You. But alas, after taking birth I fell into the entangling network of worldly illusions; thus I possessed not even a drop of true knowledge.(3) As a dear son fondled in the laps of relatives, I passed my time smiling and laughing. The affection of my father and mother helped me to forget You still more, and I began to think that the material world was a very nice place.(4) Day by day I gradually grew into a young boy and began playing with other boys. Soon my powers of understanding emerged, so I diligently read and studied my school lessons every day.(5) Proud of my accomplished education, later I traveled from place to place and earned much wealth. Thereby maintaining my family with undivided attention, I forgot You, O Lord Hari! (6) Now in old age, this Bhaktivinoda very sadly weeps. I failed to worship You, O Lord, and instead passed my days in vain. What will be my fate now?(7)

(prabhu he!) emona durmati, sasra bhitore, poiy chinu i tava nija-jana, kono mahjane, phiy dile tumi (1) doy kori more, patita dekhiy, kohilo mre giy ohe dna-jana, uno bhlo kath, ullasita ha be hiy (2) tomre trite, r-ka-caitanya, navadwpe avatr tom heno koto, dna hna jane, korilena bhava-pr (3) 541

(2)

vedera pratij, rkhibra tare, rukma-vara vipra-suta mahprabhu nme, nady mtya, sage bhi avadhta (4) nanda-suta jini, caitanya gosi, nija-nma kori dn trilo jagat, tumi-o jiy, loho nija-paritr (5) se kath uniy, siychi, ntha! tomra caraa-tale bhakativinoda, kdiy kdiy, pana-khin bole (6) O Lord! With such a wicked mind as this I have fallen into the material world but You have sent one of Your pure and elevated devotees to rescue me.(1) He saw me so fallen and wretched, took pity, and came to me saying, O humbled soul, please listen to this good tiding, for it will gladden your heart.(2) r Ka Caitanya has appeared in the land of Navadvpa in order to deliver you. He has safely conducted many miserable souls like you across the sea of worldly existence.(3) To fulfill the promise of the Vedas, the son of a brhmaa, of golden complexion and bearing the name of Mahprabhu, has descended along with His brother, the avadhta. Together They have overwhelmed all of Nady with divine ecstasy.(4) r Caitanya Gos, who is Ka Himself, the son of Nanda, has saved the world by freely distributing the gift of His own holy name. Go to Him also and receive your deliverance.(5) Hearing those words, O Lord, Bhaktivinoda has come weeping and weeping to the soles of Your lotus feet and tells the story of his life.(6)

542

Cultivating a Sense of Self-dedication to Ka (tma-nivedana) (1)

na korolu karama, geyna nhi bhelo, n sevilu caraa tohr jaa-sukhe mtiy, panaku vaca-i, pekhahu caudia ndhiyr (1) tuhu ntha! karu-nidn tuw pada-pakaje, tma samarpilu, more kp korobi vidhn (2) pratij tohra oi, jo hi saragata, nhi so jnabo paramd so hma dukti, gati n hera-i na, b mgo tuw parasd (3) na mano-ratha, niea choato, kab hma haubu tohr nitya-sevya tuhu, nitya-sevaka mui, bhakativinoda bhva sr (4) I have not performed any good works. I have not amassed any transcendental knowledge. I have never worshiped Your feet. Being intoxicated by sensual pleasures, I have simply cheated myself. Now I see only darkness in all directions.(1) You, O Lord, are the fountainhead of all mercy. I surrender myself at Your lotus feet; kindly show me Your compassion.(2) It is Your promise that one who takes refuge in You will come to no harm. For a sinner like me I see no other shelter, therefore I beg You now for Your grace.(3) O when will I know freedom from incessant material desires and thus become exclusively Yours? This is the sum of Bhaktivinodas musings You are eternally to be served, and I am Your eternal servant.(4)

543

aha mama -abda-arthe jh kichu hoy arpilu tomra pade, ohe doy-moy! (1) mra mi to ntha! n rohinu r ekhona hoinu mi kevala tomr (2) mi abde deh jva ahat chilo twadybhimna ji hdoye pailo (3) mr sarvasva deho, geho anucar bhi, bandhu, dr, suta, dravya, dwra, ghar (4) se saba hoilo tava, mi hoinu ds tomra ghete ebe mi kori bs (5) tumi gha-swm, mi sevaka tomr tomra sukhete cet ekhona mr (6) sthla-liga-dehe mora sukta dukta ra mora nahe, prabhu! mi to nikta (7) tomra icchya mora icch miilo bhakativinoda ja pane bhulilo (8) All there is that may be indicated by the words aham (I) and mama (mine), I offer at Your lotus feet, O merciful Lord! (1) I no longer consider even myself to be mine, O Lord! Now I have become exclusively Yours.(2) The soul inhabiting this mortal body has given up the false ego attached to the word I, for today the spiritual sense of being Yours has entered his heart.(3) All my possessions body, home, servants, brothers, friends, wife, sons, personal belongings, fencing and gateways....... (4) ..all of these things are now Yours, for I have become Your servant. I am but a mere occupant in Your house. (5) You are the owner of the house, and I am Your most obedient servant. My only activity now is endeavoring for Your happiness.(6) 544

(2)

Whatever pious or impious activities that were performed by me, either with my gross or subtle bodies, are no longer mine, O Lord, for I am now Yours. (7) My desire has become merged with Your will. From this day forward Bhaktivinoda has completely forgotten himself and has no other identity but that of being Your servant. (8) (3) bastuta sakali tava, jva keho noy aham- mama- bhrame bhromi bhoge oka-bhoy (1) aha-mama-abhimna ei-mtro dhan baddha-jva nija boli jne mane man (2) sei abhimne mi sasre poiy hbuubu khi bhava-sindhu striy (3) tomra abhoya-pade loiy ara ji mi korilma tma-nivedan (4) aha -mama - abhimna chilo my r jeno mama hde stna nhi py (5) ei mtro bala prabhu! dibe he mre ahat-mamat dre pri rkhibre (6) tma-nivedana-bhva hde dha roy hasti-snna sama jeno khaika n hoy (7) bhakativinoda prabhu nitynanda py mge parasda, jhe abhimna jy (8) In truth, all things belong to You; no jva is ever the owner of anything. The tiny soul wanders in this world mistakenly thinking in terms of aham (I am this material body and mind), and mama (everything related to this body is mine). Thus he suffers the consequences of both sorrow and fear.(1) The conditioned soul thinks that all the things related to the false conceptions of I and mine are his exclusive treasures. Calling them his own, his mind is firmly convinced of this gross delusion.(2)

545

Due to such vanity, I also fell into this material world. Floundering in the ocean of mundane existence like a drowning man, I suffer the pangs of rising and sinking in that ocean.(3) I take shelter at Your lotus feet, which deliver one from fear, and dedicate the whole of myself to You on this day.(4) The false conception of thinking in terms of I and mine has left me now. May it never again find a place to settle within my heart.(5) Please give me this strength alone, O Lord, that I may be able to keep the false conceptions of I and mine far away.(6) May the mood of self-surrender to You remain firmly fixed in my heart and not prove to be momentary like the cleanliness of an elephant after a bath.(7) Bhaktivinoda begs at the lotus feet of Lord Nitynanda for that grace which causes all illusory concepts of false pride to flee.(8)

Cultivating Firm Faith that Ka is the Sole maintainer (Gopttve-varaa)

ki jni ki bale, tomra dhmete, hoinu aragata tumi doy-moy, patita-pvana, patita-trae rata (1) bharas mra, ei mtra ntha! tumi to karu-moy tava doy-ptra, nhi mora sama, avaya ghucbe bhoy (2) mre trite, khro akati, avan-bhitore nhi doyla hkura! ghoa tomra, adhama pmare trhi (3) sakala chiy, siychi mi, tomra carae ntha! mi nitya-dsa, tumi playit, tumi gopt, jaganntha! (4) 546

(1)

tomra sakala, mi mtra dsa, mra tribe tumi tomra caraa, korinu varaa, mra nhi to mi (5) bhakativinoda, kdiy araa, lo yeche tomra py kami apardha, nme ruci diy plana korohe ty (6) By what personal understanding or by what power has one such as I come to Your shelter? Surely it is by Your mercy alone, for as doy-moy and patita-pvana You are ever engaged in the deliverance of the fallen souls.(1) My only hope, O Lord, is that You are full of compassion and mercy. There is no one more in need of Your mercy than I. You will surely drive away all my fears.(2) No one else in the world has the power to rescue me. O merciful Lord! By Your decree, kindly deliver this vile and lowly sinner!(3) I have given up everything and come to Your lotus feet, O Lord. I am Your eternal servant, and You are my maintainer. You are my sole protector, O Lord of the universe!(4) Everything is Yours. I am merely Your menial servant, so it is certain that You will deliver me. I have chosen Your lotus feet as my only shelter. I no longer belong to myself.(5) Bhaktivinoda weeps as he humbly takes shelter at Your feet. Forgiving all his offenses, affording him a taste for the holy name, oh in this way kindly maintain him!(6) (2) dr-putra-nija-deho-kuumba-plane sarvad vykula mi chinu mane mane (1) kemone arjibo artha, yaa kise pbo kany-putra-vivha kemone sampdibo (2) ebe tma-samarpae cint nhi r tumi nirvhibe prbhu, sasra tomr (3)

547

tumi to plibe more nija-dsa jni tomra sevya prabhu boo sukha mni (4) tomra icchaya prabhu sab krya hoy jva bole, kori mi, se to satya noy (5) jva ki korite pare, tumi n korile? -mtra jva kore, tava icch-phale (6) nicinta hoiy mi sevibo tomy ghe bhlo-manda ho le nhi mora dy(7) bhakativinoda nija-swtantrya tyajiy tomra caraa seve akicana hoiy (8) Within my mind I have always been anxious for the maintenance of my wife and children, my own body and relatives.(1) How will I earn money? How will I acquire fame? How will I arrange the marriages of my sons and daughters?(2) Now, through self-surrender, I have been relieved of all anxiety. O Lord, surely You will provide for the maintenance of Your own household.(3) Recognizing me as Your own servant, You will certainly maintain me. While rendering devotional service unto You I feel the greatest happiness.(4) All events take place only by Your will, O Lord. The deluded soul of this world declares I am the doer but this is pure folly.(5) What is a tiny soul actually able to do unless You act? The jva can only desire to act, and unless You fulfill his desire by Your own sweet will, he cannot do anything.(6) Being free from all anxiety, I will humbly render service unto You. If any good or evil should occur while serving in Your home, it will not be my responsibility.(7) Bhaktivinoda thus completely renounces his own independence and engages in the exclusive service of Your lotus feet with no other interest in life.(8)

548

(3) tumi sarvevarevara, brajendra-kumra! tomra icchya vive srjana sahra (1) tava icch-mato brahm korena srjana tava icch-mato viu korena plana (2) tava icch-mate iva korena sahra tava icch-mate my srje krgra (3) tava icch-mate jver janama-maraa samddhi-nipte dukha sukha-saghaana (4) miche my-baddha jva -pe phire tava icch bin kichu korite n pre (5) tumi to rkhaka r plaka mra tomra caraa bin nhi ra (6) nija-bala-ce-prati bharas chiy tomra icchya chi nirbhara koriy (7) bhakativinoda ati dna akicana tomra icchya tr jvana maraa (8) O youthful son of the King of Vraja, You are Lord of all lords. According to Your will, creation and destruction take place in the universe.(1) According to Your will Lord Brahm creates, and according to Your will Lord Viu maintains.(2) According to Your will Lord iva destroys, and according to Your will My constructs the prison house of this world.(3) According to Your will the living beings take birth and die, and according to Your will they meet with prosperity and ruin, happiness and sorrow.(4) The tiny soul bound up by My vainly struggles in the fetters of worldly desire. Without Your sanction he is unable to do anything.(5) You are my only protector and maintainer. Except for Your lotus feet there is no other hope for me.(6) 549

No longer confident of my own strength and endeavor, I have become solely dependent on Your will.(7) Bhaktivinoda is most poor, and his pride has been leveled. Now in accordance with Your will he lives and dies. (8)

Cultivating Firm Faith that Ka is the Only Protector (Avaya Rakibe Ka _ vivsa, Plana) (1)
ekhona bujhinu prabhu! tomra caraa aokbhoymta-pra sarva-khaa (1) sakala chiy tuw caraa-kamale poiychi mi ntha! tava pada-tale (2) tava pda-padma nth! rokhibe mre r rakh-kart nhi e bhava-sasre (3) mi tava nitya-dsa jninu e-bra mra plana-bhra ekhona tomra (4) bado dukha piychi swatantra jvane dukha dre gelo o pada-varae (5) je-pada lgiy ram tapasya koril je-pada piy iva ivatwa lobhil (6) je-pada labhiy brahm ktrtha hoil je-pada nrada muni hdoye dhoril (7) sei se abhoya pada irete dhoriy parama-nande nci pada-gua giy (8) sasra-vipada ho te avaya uddhr bhakativinoda, o-pada koribe tomr (9) Now I have understood, O Lord, that Your feet are eternally full of sweet nectar that dispels all sorrow and fear.(1) 550

Surrendering myself and all I possess unto those lotus feet, I have laid myself down submissively under their shelter.(2) Your lotus feet, O Lord, will certainly shelter me. There are no other protectors in this world of birth and death.(3) At last I know myself to be Your eternal servant Now the burden of my maintenance is exclusively Yours.(4) In my life of independence from You, I have experienced nothing but misery. But now, upon accepting those feet of Yours, all my miseries have been cast far away.(5) Desiring a place at Your lotus feet the goddess of fortune performed difficult austerities. Only after receiving Your feet did Lord iva attain his ivatva, or quality of auspiciousness.(6) Upon obtaining Your feet Lord Brahm had his desires fulfilled. Your feet are always held by the great sage Nrada Muni within his heart.(7) I now hold on my head those very same lotus feet, which drive away all fear, while I dance in great ecstasy, singing their glories.(8) Your lotus feet will surely deliver Bhaktivinoda from the dangerous perils of this worldly journey. (9)

tumi to mribe jre, ke tre rkhite pre, icch-baa tribhuvan brahm-di deva-ga, tava dsa agana, kore tava jra plan (1) tava icch-mate jata, graha-gaa avirata, ubhubha phala kore dn roga-oka-mti-bhoy, tava icch-mate hoy, tava j sad balavn (2) tava bhoye vyu boy, candra srya samudoy, swa-swa niyamita karya kore tumi to paramewar, para-brahm partpar, tava bsa bhakata-antare (3) 551

(2)

sad-uddha siddha-kma, bhakata-vatsala nma, bhakata-janera nitya-swm tumi to rkhibe jre, ke tre mrite pre, sakala vidhira vidhi tumi (4) tomra carae ntha! koriyche praipta, bhakativinoda tava ds vipada hoite swm! avaya thre tumi, rakibe, tahra e vivs (5) If You wish to slay someone, then who could possibly protect him? The three worlds are subservient to Your will. The demigods headed by Lord Brahm are Your countless servants who stand ready to execute Your command.(1) By Your will the planets incessantly exercise their auspicious or inauspicious influences. Illness, grief, death, and fear occur by Your will. Your command is all-powerful.(2) In fear of You the wind blows, the sun and moon rise and set, all performing their regulated tasks. You are the Supreme Lord, the ultimate spirit, transcendentally situated beyond even the beyond. Your residence is in the heart of Your loving devotee.(3) You are eternally pure. All Your desires are already fulfilled. Your name is bhaktavatsala, for You are the eternally affectionate Lord of Your dear devotees. If You wish to protect someone, then who could possibly slay him? You are the law of all laws.(4) Your servant Bhaktivinoda has bowed down submissively at Your lotus feet, O Lord! He cherishes the faith, O master, that You will surely protect him from all dangers.(5)

(3)
tma-samarpae gel abhimn nhi korobu nija rakh-vidhn (1) tuw dhana jni tuhu rkhobi, nth! plya godhana jana kori tuw sth (2) carobi mdhava! jmuna-tre ba bjoto kobi dhre (3) 552

agha-baka mrato rakh-vidhn korobi sad tuhu gokula-kn! (4) rakh korobi tuhu nicoy jni pna korobu hma jmuna-pni (5) kliya-dokha korobi vin odhobi nad-jala, bobi (6) piyato dvnala rkhobi mo y gopla, govinda nma tava hoy (7) sura-pati-durmati-na vicri rkhobi varae, giri-vara-dhri! (8) catur-nana korabo jab cori rakh korobi mujhe, gokula-hari! (9) bhakativinoda tuw gokula-dhan rkhobi keava! korato jatan (10) Surrendering my soul unto You has lifted from me the burden of false pride. No longer will I try to provide for my own safety.(1) I know that You will give protection to Your treasured possessions, O Lord. I now understand the mentality of Your treasured cows safely maintained by Your side.(2) When You lead Your herds to pasture, on the banks of the Yamun river, O Mdhava,You will call to them by softly playing on Your flute.(3) By slaying great demons such as Aghsura and Baksura You will always provide full protection, O Kn of the cowherd settlement? (4) Fearless and confident of You protection, I will drink the water of the Yamun. (5) The Kaliya serpents venom poisoned the Yamuns waters, yet that poison will be vanquished. You will purify the Yamun, and by such heroic deeds enhance our faith.(6) You will surely protect me by swallowing the forest fire. Thus You are called Gopla (protector of the cows) and Govinda (pleaser of the cows).(7)

553

In order to curb the malice of Indra, king of the demigods, You will protect me from his torrents of rain, O lifter of the mighty Govardhana Hill! (8) When the four-headed Brahm abducts me along with Your cowherd boyfriends and calves, then also You will surely protect me, O Gokula Hari! (9) Bhaktivinoda is now the property of Gokula, Your holy abode. O Keava! Kindly protect him with gentle loving care.(10)

Renouncing Conduct unfavorable for developing Pure devotional Service (Bhakti-pratikla-bhva varjangkra) (1)
tuw-bhakti-pratikla dharma jte roy parama jatane th tyajibo nicoy (1) tuw-bhakti-bahir-mukha-saga n koribo gaurga-virodhi-jana-mukha n heribo (2) bhakti-pratikla sthne n kori vasati bhaktira apriya krye nhi kori rati (3) bhaktira virodh grantha pha n koribo bhaktira virodh vykhy kabhu n unibo (4) gaurga-varjita sthna trtha nhi mni bhaktira bdhaka jna-karma tuccha jni (5) bhaktira bdhaka kle n kori dar bhakti bahir-mukha nija-jane jni par (6) bhaktira bdhik sph koribo varjana abhakta-pradatta anna n kori graha (7) jh kichu bhakti-pratikla boli jni tyajibo jatane th, enicoya v (8) bhakativinoda poi prabhura carae mgaye akati pratiklyera varjane (9) 554

I will assuredly abandon with utmost endeavor all things in which aversion to Your devotional service is inherent. (1) I will not keep company with those opposed to Your devotional service, nor even look at the faces of those inimical toward Lord Gaurga. (2) I will never reside at a place unfavorable for devotional practices, and I will never take pleasure in non-devotional activities.(3) I will read no book opposed to pure devotion, nor listen to any scriptural explanation which counters pure devotional principles.(4) I will never regard as sacred any place where Lord Gaurga is rejected. All knowledge or action hindering pure devotional service I consider worthless.(5) Any seasonal observance which poses obstacles to the execution of devotional service finds no favor with me, and I consider as strangers all my own relatives or family members who are averse to devotional service.(6) I will totally abandon all desires that hinder devotion, and I will never touch foodstuffs offered to me by non-devotees.(7) I vow to carefully avoid whatever I know to be contrary to devotional service. This is a most definite proclamation.(8) Bhaktivinoda falls down at the feet of the Lord and begs for the strength to give up all things that are unfavorable to pure devotion.(9)

(2)
viaya-vimha r myvd jan bhakti-nya duhe pra dhare akra (1) ei dui-saga ntha! n hoy mr prrthan koriye mi carae tomr (2) se duwera madhye viay tabu bhlo myvd-saga nhi mgi kono klo (3) viay-hdoya jabe sdhu-saga py anyse labhe bhakti bhuktera kpy (4) 555

myvda-doa j ra hdoye pailo kutarke hdoya tra vajra-sama bhelo (5) bhaktira swarpa, ra viaya, roy myvd anitya boliy saba koy (6) dhik tra ka-sev-ravaa-krtan ka-age vajra hne thra stavan (7) myvda sama bhakti-pratikla ni ataeva myvdi-saga nhi ci (8) bhakativinoda myvda dra kori vaiava-sagete baise nmraya dhori (9) One who is intoxicated by worldly affairs of sense gratification, as well as one who subscribes to impersonal philosophy; both maintain their lives uselessly, for they are devoid of devotion to You.(1) I pray at Your lotus feet, O Lord, that I may be spared the company of these two kinds of people.(2) Yet of the two, the association of a worldly man is better. I never covet the company of a myvd.(3) When by chance the hearts of worldly persons come into contact with Your saintly devotees, they easily attain devotion by the mercy of the devotees.(4) But the heart which is penetrated by the offensive influence of impersonal philosophy becomes as hard as a thunderbolt by degraded sophistry.(5) The myvd declares that the true form of bhakti, its object (r Ka), and its possessor (the devotee) are all transitory and thus illusory.(6) Fie on his pretense of so-called service to Ka! Fie on his pretense of engaging in so-called hearing and chanting of Kas glories! His recitation of prayers strikes the body of Ka with blows more cruel than thunderbolts.(7) There is no philosophy in the world as antagonistic to devotional service as the impersonal myvda philosophy. Therefore I do not ever desire the association of the myvd.(8) Bhaktivinoda drives away the philosophy of impersonalism and sits safely in the society of Vaiavas under the shelter of Your holy name.(9) 556

Accepting Activities Favorable for developing Pure devotional Service (Bhakti-anukla-mtra Kryera Svkara) (1)
tuw-bhakti-anukla je-je krya hoy parama-jatane th koribo nicoy (1) bhakti-anukla jata viaya sasre koribo thte rati indriyera dwre (2) unibo tomra kath jatana koriy dekhibo tomra dhma nayana bhoriy (3) tomra prasde deho koribo poan naivedya-tulas-ghra koribo graha (4) kara-dwre koribo tomra sev sad tomra vasati-sthale basibo sarvad (5) tomra sevya kma niyoga koribo tomra vidvei-jane krodha dekhibo (6) ei-rpe sarva-vtti ra sarva-bhva tuw anukla hoye labhuka prabhva (7) tuw bhakta-anukla jh jh kori tuw bhakti-anukla boli th dhori (8) bhakativinoda nhi jne dharmdharma bhakti-anukla tra hau saba karma (9) I will surely execute with utmost care those activities favorable to Your pure devotional service.(1) I will feel fondness for those things in this world which are conducive to pure devotion, and with my senses I will engage them in Your service.(2) I will carefully listen to all discussions concerning You, and the satisfaction of my eyes will be to behold Your divine abode or form. (3) I will nourish my body with the sacred remnants of Your food, and I will smell the sweet scent of tulas leaves adorning those offerings.(4) 557

With my hands I will always execute Your service, and I will forever dwell at that place where You abide.(5) I will employ my desires in Your devotional service, and will show my anger to those who are envious of You.(6) In this way, may all of my propensities and emotions earn spiritual potency by being favorably dovetailed in Your interest.(7) Anything I do which gives pleasure to Your devotee I will embrace as being conducive to Your devotional service.(8) Bhaktivinoda knows neither religion nor irreligion. He simply prays that all his activities be favorable for pure devotion unto You.(9)

(2)
uddha-bhakatacaraa-reu, bhajana-anukla bhakata-sev, parama-siddhi, prema-latikra mla (1) mdhava-tithi, bhakti-janan, jatane plana kori ka-vasati, vasati boli, parama dare bori (2) gaur mra, ye-saba sthne, koralo bhramana rage se-saba sthna, heribo mi, praayi-bhakata-sage (3) mdaga-vdya, unite mana, abasara sod yce gaura-vihita, krtana uni, nande hdoya nce (4) yugala-mrti, dekhiy mora, parama-nanda hoya prasda-sev, korite hoya, sakala prapaca jaya (5) 558

ye-dina ghe, bhajana dekhi, ghete goloka bhya caraa-sdhu, dekhiy gag, sukha n sm pya (6) tulas dekhi, juya pra, mdhava-toa jni gaura-priya, ka-sevane, jvana srthaka mni (7) bhakativinoda, ka-bhajane, anukla pya jh prati-divase, parama-sukhe, swkra koroye th (8) Dust from the lotus feet of pure devotees is conducive to devotional service, while service to the Vaiavas is itself the supreme perfection as well as the root of the tender creeper of divine love.(1) I observe with great care the holy days commemorating the pastimes of Lord Mdhava, for they are the mother of devotion. As my dwelling place I choose with the greatest of reverence and love the transcendental abode of r Ka.(2) All those places where my Lord Gaura-sundara traveled for pastimes I will visit in the company of loving devotees.(3) My mind ever longs for the opportunity to hear the music of the mdaga. Upon hearing the kind of krtan ordained by Lord Gaura-candra, my heart dances in ecstasy.(4) Beholding the Deity forms of the Divine Couple, r r Rdh-Ka, I feel the greatest joy. By honoring the Lords prasd, I conquer over all worldly illusions.(5) Goloka Vndvana appears in my home whenever I see the worship and service of Lord Hari taking place there. When I see the Gag, that river of nectar emanating from the lotus feet of the Lord, my happiness knows no bounds.(6) The sight of the holy tulas tree soothes my soul, for I know she gives pleasure to Lord Mdhava. By tasting the green leafy preparation named k, a great favorite of Lord Gaurgas, I consider life worthwhile.(7) Whatever Bhaktivinoda obtains that is favorable for the service of r Ka he accepts every day with the greatest joy. (8) 559

Hankering for Pure devotional Service (Bhajana-Llas) (1)

hari he! prapace poiy, agati hoiy, n dekhi upya r agatira gati, carae araa, tomya korinu sr (1) karama geyna, kichu nhi mora sdhana bhajana ni tumi kp-moya, mi ta kgla, ahaituk kp ci (2) vkya-mano-vega, krodha-jihv-vega, udara-upastha-vega miliy e saba, sasre bhs ye, diteche paramodvega (3) aneka jatane, se saba damane, chiychi mi anthera ntha! ki tava nma, ekhona bharas tumi (4) O my Lord Hari! Having fallen into the illusion of this world, and being thus rendered helpless, I see no other means of deliverance but You. Since You are the only recourse for the helpless, I accept the shelter of Your lotus feet as most essential.(1) I have no background of pious activities, nor any knowledge, nor any regulated devotional practice. But You are full of compassion and kindness; therefore I, being indeed destitute, solicit Your causeless mercy.(2) The powerful urges of speech, mind, anger, tongue, belly, and genitals have banded together to cast me adrift on the sea of this material world, thus causing me grievous trouble.(3) After numerous endeavors to subdue these material demands, I have completely given up all hope. O Lord of the destitute! I call upon Your holy name, for now You are my only hope.(4)

560

(2)
hari he! arthera sacaye, viaya-prayse, no-kath-prajalpane no-adhikra, niyama grahe, asat-saga-saghaane (1) asthira siddhnte, rohinu mojiy, hari-bhakti roilo dre e-hdoye mtro, para-his, mada, pratih, ahat sphure (2 e-saba graha, chite nrinu, pana doate mari janama biphala, hoilo mra, ekhona ki kori, hari! (3) mi to patita, patita-pvana, tomra pavitra nma se sambandha dhori, tomra carae, araa loinu hma (4) O my Lord Hari! I have become absorbed in accumulating wealth and endeavoring for material possessions. I am addicted to idle conversations on topics apart from You. I mistakenly accept duties apart from my own qualifications, and am always eager to adhere to the letter of the law. This is the consequence of associating with worldly men.(1) I remain deeply absorbed in the quicksand of ever-changing, uncertain opinions. Therefore, devotion to You has remained distant from me. In this heart of mine dwells only envy and malice towards others, false pride, the desire for fame and honor, and deceitfulness.(2) I have not been able to give up any of these inclinations. Thus my own faults have been my downfall. My birth as a human being has been totally wasted. O Lord Hari, what am I to do now?(3) I am indeed fallen (patita); but Your pure holy name is patita-pvana the savior of the fallen. Clinging to our relationship as implied by that holy name, I have taken shelter of Your lotus feet.(4)

561

(3)
hari he! dna, pratigraha, mitho gupta-kath, bhakana, bhojana-dna sagera lakana, ei chaya hoya, ihte bhaktira pra (1) tattva n bujhiye, jne v ajne, asate e saba kori bhakti hrinu, sasr hoinu, sudre rohile hari (2) ka-bhakta-jane, ei saga-lakane, dara koribo jabe bhakti-mah-dev, mra hdoyasane bosibe tabe (3) yoit-sag-jana, kbhakta ra, duhu-saga-parihari tava bhakta-janasaga anukaa, kabe v hoibe hari! (4) O my Lord Hari! Offering and receiving gifts, giving and receiving spiritual food, revealing ones thoughts, and making confidential inquiries these are the six characteristics of loving association, and in them is found the very life of devotion.(1) I have failed to understand the truth, and by practicing these six activities with nondevotees, either knowingly or unknowingly, I have lost all devotional inclination and become a materialist. Consequently You, O Lord, still remain far away.(2) The day I cherish these activities of intimate association with the devotees of r Ka, that very day the high goddess of devotion will take her seat upon the throne of my heart. (3) When will I give up the company of those who are addicted to the company of materialistic women, and those who are averse to You? And when will I cultivate the constant association of Your devotees, O Lord? (4)

562

(4)
gurudev! kp-bindu diy, koro ei dse, tpek ati hna sakala sahane, bala diya koro, nija-mne sph-hna (1) sakale sammna, korite akati, deho natha! jathajatha tabe to gibo, hari-nma-sukhe, apardha habe hata (2) kabe heno kp, labhiy e jana, ktrtha hoibe, ntha! akti-buddhi-hna, mi ati dna, koro more tma-stha (3) yogyat-vicre, kichu nhi pi, tomra karusra karu n hoile, kdiy kdiy, pra n rkhibo ra (4) O Gurudeva! By administering a drop of your mercy make this servant of yours infinitely more humble than a blade of grass. Giving me the strength to bear all trials and troubles, free me from desires for personal honor.(1) O lord and master! Inspire me with the power to befittingly honor all living beings. Only then will I sing the holy name of the Lord in great ecstasy, and my offensive activities cease.(2) When will this person be indeed blessed by receiving your mercy, O lord and master? Devoid of all strength and intelligence, I am very low and fallen. Please make me your own.(3) When I examine myself for worthiness, I find nothing of value. Therefore Your mercy is the essence of life. If you are not merciful to me, then I will constantly weep and weep, no longer being able to maintain my life.(4)

563

A Spiritual Request (vijapti)

kabe habe bolo se-dina mr (mr) apardha ghuci, uddha nme ruci, kp-bale habe hdoye sacr (1) tdhika hna, kabe nije mni, sahiut-gua hdoyete ni sakale mnada, pani amn, hoye swdibo nma-rasa-sr (2) dhana jana ra, kavit-sundar, bolibo n chi deho-sukha-kar janme-janme do, ohe gaurahari! ahaituk bhakti carae tomr (3) (kabe) korite r-kanma uccraa, pulakita deho gadgada vacana vaivarya-vepathu habe saghaana, nirantara netre babe aru-dhr (4) kabe navadwpe, suradhun-tae, gaura-nitynanda boli nikapae nciy giy, beibo chue, btulera prya chiy vicr (5) kabe nitynanda, more kori doy, chibe mora viayera my diy more nijacaraera chy, nmera hete dibe adhikr (6) kinibo, luibo, hari-nma-rasa, nma-rase mti hoibo vivaa rasera rasikacaraa paraa, koriy mojibo rase anibr (7) kabe jve doy, hoibe udoya, nija-sukha bhuli sudna-hdoya bhakativinoda, koriy vinoya, r-ja-ahala koribe pracr (8) 564

Please tell me, when oh when will that day be mine? My offenses will come to an end, and a taste for the pure holy name will be infused within my heart by the power of divine grace.(1) Feeling myself lower than a blade of grass, welcoming the quality of forbearance into my heart, giving honor to all living beings, and being freed from false pride, when will I taste the essence of the rasa of the holy name.(2) Wealth, followers, beautiful women as described in worldly poetry I do not want any such bodily pleasures. O Lord Gaurahari! Please give me unmotivated devotion to Your lotus feet birth after birth.(3) When, while articulating the divine name of r Ka, will my body be thrilled in ecstatic rapture, my words choke with emotion, loss of color and ecstatic trembling occur, and streams of tears flow constantly from my eyes?(4) When, in the land of Navadvpa, on the banks of the celestial Gag, will I run about innocently calling out, O Gaura! O Nitynanda!? Dancing and singing, I will wander about like a madman, giving up all consideration of proper social behavior.(5) When will Lord Nitynanda be merciful to me and release me from the illusion of worldliness? When will He give me the shade of His own lotus feet and bestow upon me the qualification necessary to enter the Marketplace of the Holy Name?(6) Somehow or other I shall buy or steal the mellows of the name of Lord Hari. Becoming thoroughly intoxicated by those liquid mellows, I will be stunned. By touching the feet of those great souls who are expert in relishing those mellows, I will be constantly immersed in the sweet nectar of the holy name.(7) When will there be an awakening in me of compassion for all fallen souls? Then this Bhaktivinoda will forget his own happiness, and with a meek heart he will set out to propagate by humble solicitation the sacred order of r Caitanya Mahprabhu.(8)

565

The Glories of the Holy name (r Nma-Mhtmya)

ka-nma dhare koto bal viaya-vsannale, mora citta sad jwale, ravi-tapta maru-bhmi-sam kara-randhra-patha diy, hdi mjhe praveiy, varioya sadh anupam (1) hdoya hoite bole, jihvra agrete cale, abda-rpe nce anuka kahe mora bhage swara, aga kpe thara thara, sthira hoite n pre cara (2) cake dhr, dehe gharma, pulakita saba carma, vivara hoilo kalevara mrchita hoilo man, pralayeru gaman, bhve sarva-deha jara jara (3) kori eto upadrava, citte vare sudh-drava, more re premera sgare kichu n bujhite dilo, more to btula koilo, mora citta-vitta saba hare (4) loinu roya jr, heno vyavahra tr, varite n pri e sakal ka-nma icch-moy, jhe jhe sukh hoy, sei mora sukhera sambal (5) premera kalik nm, adbhuta rasera dhm, heno bala karaye prak at vikai puna, dekhy nija-rpa-gua, citta hari loya ka-p (6) pra vikaita hoiy, braje more jya loiy, dekhy more swarpa-vils more siddha-deha diy, ka-pe rkhe giy, e dehera kore sarva-n (7) ka-nma-cintmai, akhila rasera khani, nitya-mukta uddha-rasa-moy nmera bli jata, saba loye hoi hata, tabe mora sukhera udoy (8) 566

What power does the name of Ka possess? My heart constantly burns in the fire of worldly desires, just like a desert scorched by the rays of the sun. The holy name, entering the core of my heart through the holes of my ears, showers unparalleled nectar upon my soul. (1) The holy name speaks from within my heart, moves onto the tip of my tongue, and constantly dances on it in the form of transcendental sound. My throat becomes choked up, my body shivers again and again, and my feet cannot remain still.(2) Rivers of tears flow from my eyes, perspiration completely soaks my body, all my skin thrills with rapture, my hairs stand on end, and my complexion turns pale and discolored. My mind grows faint, I begin to experience devastation, and my entire body is shattered in a flood of ecstatic emotions.(3) While causing such an ecstatic disturbance, the holy name showers liquid nectar on my heart and drowns me in the ocean of divine love of Godhead. He does not allow me to understand anything, for He has made me truly mad by having stolen away my mind and all my resources.(4) Such is the behavior of Him in whom I have taken shelter. I am not capable of describing all this. The holy name of Ka is independent and thus acts on His own sweet will. In whatever way He becomes happy, that is also my way of happiness.(5) The holy name is the bud of the flower of divine love, and is the very abode of astonishing mellows. Such is the power He manifests that when His holy name starts to blossom a little further, it then reveals His own divine form and qualities. Thus my heart is abducted and taken directly to Ka.(6) Blossoming fully, the flower of the holy name takes me to Vraja and reveals to me His own love-dalliance. This name gives to me my own eternal spiritual body, keeps me right by Kas side, and completely destroys everything related to this mortal frame of mine.(7) The name of Ka is a transcendental touchstone, a mine of all devotional mellows. It is eternally liberated, and the embodiment of pure rasa. When all impediments to the pure chanting of the holy name are taken away and destroyed, then my happiness will know its true awakening.(8)

567

The Active Contemplation Of One Who Has Taken Shelter of Ka

e jvana na nahile n haya bhajana jvana rakya mtra viaya grahaa If I do not stay alive, how will I be able to engage in serving the Lord? Even so, I will accept only as much as I need to keep body and soul together. bhakti anukla ye viaya anukaa the rocamna vttye jvana ypana Accepting whatever sense objects are in harmony with the goal of devotion is the proper way to lead ones life and is pleasing to Ka. (The term rocamn vtti means an attitude that is favorable to attaining pleasure in connection with Ka.) bhakti pratikla ye viaye yabe haya thte aruci th varjibe nicaya If ever the same sense objects become detrimental to devotional culture, and are thus unpleasurable, then they should be abandoned without hesitation. ka vin rak-kart nhi keha ra ka se plaka mtra jnibe mra There is no one other than Ka who is truly able to protect me, and I know that He alone and no one else maintains me. mi dna akicana sakalera chra adhama durgata kichu nhika mra I am the most fallen and useless living being in creation; and as the lowest and most unfortunate creature, I possess nothing. kera sasre mi chi cira dsa ka icch mata kriy mra praysa I am living my life within this world as Kas eternal servant and I make every effort to act only in accordance with His desire. 568

mi kart mi dt mi playit mra e deha geha santna vanit mi vipra mi dra mi pit pati mi rj mi praj santnera gati ei saba buddhi chi ke kari mati ka kart ka icch mtra balavat Thus any idea that I am the doer, the giver or the protector, or that this body, home, wife and children are mine, that I am a brhmaa, a dra, father or husband,that I am a king, or a subject, or the refuge of my offspring, is all to be given up and Ka made the one and only centre of my life. Ka is the real master, and His will alone is imperative. kera ye haya icch thi kariba nija icch anusre kichu n cintiba I am ready to act only to fulfil Lord Kas desire and will not even think about acting according to my own whims. ka icch mate haya mra sasra ka icch mate mi ha-i bhava-pra I will adjust my household affairs for the Lords satisfaction, and if He so wishes, I will cross the material ocean. dukhe thki sukhe thki mi ka dsa kecchya sarva jve dayra praka In times of both joy and sorrow, I shall always remain Lord Kas servitor and because it is His desire, I will show compassion to all creatures. mama bhoga karma-bhoga ka icch mata mra vairgya ka icch anugata I will suffer or enjoy the results of my past actions according to Kas will, and if I become indifferent to worldly pleasures, that too will be His desire.
r Harinma Cintmai, 13.8-20

rla Bhaktivinoda hkura

569

A Holistic Program for Cultivating Ka Bhakti

Following the bhakti process to attract the heart to the lotus feet of Ka while simultaneously maintaining the body through the regulations of varsrama is called bhakti-yoga. The cultivation of becoming attracted to the Lord is essential in this process. There are five types of cultivation: with body, mind, soul, matter and society. using the Body to Cultivate Ka Bhakti There are seven types of bodily cultivation using the external senses: (1) hearing, chanting, smelling, seeing, touching, tasting and moving limbs. Cultivation through hearing may be hearing scriptures, the name of the Lord or songs and lectures about the Lord. Hearing scriptures consists of hearing topics on the philosophical status of the Lord, descriptions of the Lord's activities, stories of the lives of devotees, and puric histories of the devotees' dynasties. Those works written by devotees of the Lord should be heard with the proper conclusion; those which present non-devotional conclusions should be avoided. The conclusion of all scriptures is devotion to the Lord. Devotees should listen to those songs which cultivate devotion by description of the Lord's pastimes, rather than those songs which are merely for satisfying the senses. They should strictly avoid those songs which increase material attachment of the mind. Prayers and instrumental music should be heard while offering service to the Lord. Cultivation through chanting is extremely powerful. There are five types of chanting: recitation of scripture, recitation of the Lord's names and pastimes, recitation of verses, submissive offerings and japa. Recitation of the Lord's names and pastimes may be done by song, narration, lecture or class. Submissive offerings are of three types: prayer, admission of lowliness and longing. Japa refers to soft chanting of mantra. Cultivation of bhakti by using the sense of smell is performed by smelling flowers, tulas, sandalwood, incense, garlands, and camphor which have been offered to the Lord. Smelling those items which have not been offered to the Lord only increase material sense attachment, and therefore must be avoided. Cultivation of sight is performed by seeing the deity, the devotees, the holy places, the temple, dramatic performances and pictures depicting the Lord. The sense of sight focused on material forms can throw a person into the well of material life and thus seeing material forms must be avoided. Whatever a person sees in the world, he must relate it to the Lord. 570

Devotees should become detached from sensation of touch related to external objects, and find joy in touching the form of the Lord. They should find satisfaction by touching and embracing the devotees. The sense of touch is very powerful, leading to sins such as illicit sexual activities. Devotees must vow to never touch anyone except devotees. Touch does not refer to bodily contact as such but to bodily contact which produces sense pleasure in the heart. This principle should be applied not only to touch but to all the senses. Devotees can engage the tongue in tasting food offered to the Lord and honoring the water used to wash the feet of the Lord. Devotees do not eat anything except prasdam from the Lord. By tasting material foods, material conviction gradually becomes stronger. Remnants of the Lord and of devotees may be eaten; both nourish bhakti. moving the limbs refers to dancing, paying respects, rising in respect, following after the deity or devotee, going to the temple, parikrama, serving guru and Vaiava, worshiping the Lord, bathing in holy water, putting on Vaiava markings and putting the Lord's name on the body. The Vaiava should pay respects by lowering eight parts of the body. When seeing the deity or the devotee approach, devotees should rise to their feet. When the devotee or deity moves, devotees should follow behind. Devotees use their legs to go to the temple, the holy places and the devotees' houses. Worship refers to offering items to the deity. Devotees should bathe in the water of the Gag and Yamun, put on tilaka according to the directions of the guru, and decorate their bodies with the names of the Lord. In this manner devotees on the path of vaidh- bhakti must cultivate devotion to the Lord by engaging the body. As conditioned souls are bound by a body, and must perform some necessary activities of the body, they should do them in such a way that they do not become materially affected. By mixing all those activities with devotion to the Lord, they are able to cultivate their relationship with Him. Cultivation with the mind In all the activities concerning the body, the mind is also acting. However the mind also has ability to act independently of the body. These are the activities referred to as mental cultivation, to distinguish them from bodily cultivation. The activities of the mind are memory, thought, conscience, emotion, inquiry and gathering of knowledge. By these functions, five types of devotional cultivation take place: remembrance, meditation, surrender, servitude, and inquiry. (2)

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Memory is of two types: remembering the names of the Lord and remembrance of mantras of the Lord. Counting japa on tulas-ml is the first type. Repeating mantras using the fingers to count is remembrance of mantras. The difference between remembrance and meditation is that in remembrance the appearance of the Lord's name, mantra, form, qualities and pastimes occurs to a slight degree, whereas in meditation the form, qualities and pastimes of the Lord are clearly conceived. Surrendering to the Lord while giving up all other interests is a type of bhakti. Those on the level of vaidh do not have such qualification, but to be convinced that the Lord is the only shelter is prescribed for them. This is called arapatti or surrender. Such devotees do not have aspiration for karma or jna. Servitude refers to understanding that one is the eternal servant of the Lord. (3) This is a mental attitude. Those on the level of vaidh- bhakti cannot however taste completely the servitude which is found in the five major rasas. Inquiry is an important activity for devotees. When inquiry about the Lord arises, a person surrenders to a guru, takes initiation and then takes instruction on how to worship the Lord. How can the conditioned souls attain the ultimate good if they do not make inquiry about the truth? Asking about the real actions of the soul (sad-dharma pcch) is an important limb of devotion mentioned in the devotional scriptures. Cultivation with the Soul Cultivation of bhakti using the soul is of six types: friendship, surrender, making full efforts for the Lord, acceptance only of material necessities, rejecting personal pleasure, and following the path of the previous devotees. The soul of the person performing vaidh-bhakti is not liberated, but rather conditioned. The pure soul is free of false ego. The vaidh-bhakta is attempting to become free from the material world, and though the bondage is somewhat loosened, traces of false ego remain. In such a state devotees may still cultivate feelings involving the soul. First, they think of the Lord as a dear friend. This feeling is however different from skhya-rasa, being but a seed of the later manifestation. The devotees, thinking of themselves as souls, also offer everything to the lotus feet of the Lord. Thinking that they will offer all their possessions to the Lord, they do not care about their own protection. All their efforts, whether of body or mind, they attempt to dedicate to the Lord. They understand that their wives, children, houses, animals, wealth, possessions, bodies and minds are all meant fort the service of the Lord. Everything is the Lord's and they accept only what is necessary as the Lord's mercy in order to make them more qualified for the Lord's service; all other things they consider unnecessary. Devotees are willing to sacrifice their enjoyment for the Lord, and they find out the correct process ascertained by the previous devotees and follow that to the best of their ability. 572

Cultivation with matter However, devotees are not fully satisfied with cultivating devotion with body, mind and soul, because they see around them the material world as well. They see their bodies, and within the body the mind and soul, as a small part of the universe, and think that the world should also be used to cultivate devotion to the Lord. Infinite time and space and all the material forms may be used as ingredients for the worship of the Lord. Thinking in this way they use place, time and matter in the cultivation of becoming attracted to the Lord. Cultivation involving the material world is of three types: cultivation using place, time and matter. Concerning place, the devotee may go to holy places (trthas), to temples and to devotees' houses. Dvrak, Pur, Kc, Mathur-maala, Navadvpa are examples of trthas. Having heard about the Lord's pastimes in those places, and becoming filled with faith, devotees go to the trthas or reside there. With faith they take bath in the waters of the Gag or Yamun, which have washed the Lord's feet. Devotees go to those places where the forms of the Lord are worshipped. They should always take shelter of the houses and villages of the great devotees. They visit the birthplaces and residences of the associates of Lord Caitanya with faith. By visiting or residing in these places and hearing constantly topics about the Lord and his devotees, attraction for Ka will arise. Time should also be used to cultivate service to the Lord. After working in the material world for two weeks, people must cultivate attraction for the Lord by giving up eating and sleeping on Ekda. Devotees should also observe the vows during Dmodara month, and observe the festivals commemorating the Lord's pastimes. They should also observe the significant days in the lives of great devotees. There are many ways of engaging matter in the service of the Lord. Thus certain trees such as avattha, dhtr and tulas are used to serve the Lord. The images of the Lord are material objects, but devotees must worship them as non-different from the Lord, whose identical image resides in the heart of the pure devotee. Among mountains, devotees may worship Govardhana, among rivers they may worship Gag and Yamun; among animals they may worship the cow and calf. Whatever is suitable for bodies in this world is also fit to offer to the Lord. Thus there are regulations for offering bed, cloth, scents, sandalwood and utensils to the deity. If devotees offer their favorite object to the Lord, their service becomes first class.

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Cultivation with Society Devotees are happy that they can engage their body, mind, soul, place, time and matter in the service of the Lord, but something is still lacking. If they can engage other people or society in the Lord's service they will be happy. (4) Thus there are regulations for cultivation of devotion utilizing social tendencies: festive gatherings of devotees, keeping proper standards among the Vaiavas, raising a Vaiava family, and spreading vaiava-dharma to all souls. The devotees should have festivals where they can stay together, take prasda together, listen to topics about the Lord and together sing the Lord's name. Those amongst the devotees who are knowledgeable about madhurya-rasa and are qualified can relish the meaning of the literatures such as Bhgavatam, which contain topics of rasa. Two things should be understood about devotee association in order that Vaiava offenses are not committed. Sri Caitanya has given warning in this regard. The devotee should give up the association of the devotee pretender, understanding him to be a materialist.(5) Towards those who are sincere, the devotee should offer service and respect. Upon meeting a true Vaiava, the devotee should associate with him and serve him with his heart; to the ordinary Vaiava-inclined people he should show respect. This respect is an external service. These Vaiava-like people are of three types: those who fully accept the Vaiava conclusions but are not practicing themselves; those who take up the Vaiava signs and appearance, but are not real Vaiavas, though they have respect for the Vaiavas; those who are born in the families of great Vaiavas, and wear the signs of a Vaiava but are not real Vaiavas. A true Vaiava is measured by the degree of purity and depth of his Ka bhakti and his capacity to inspire others. A person attains the status of a real Vaiava as soon as a little pure devotion appears in his heart. If a person respects and takes association of the non-Vaiava in the way that he respects the true Vaiava or the ordinary Vaiava, his devotion will decrease. (6) Thus amongst those who wear the Vaiava marks and appear to be Vaiavas, certain ones should be avoided. These people should be offered the respect due to all human beings, but they should not be accepted or respected as real Vaiavas. If they happen to become pure devotees, then they are also qualified for association with other pure devotees. False Vaiavas are those who wear the Vaiava marks for cheating; those who identify themselves as followers of the Vaiava cryas, for the purpose of introducing advaita philosophy to the Vaiavas; and those who advertise themselves as Vaiavas to gain money, position or some other material enjoyment. One should not discuss topics of rasa with anyone except highly qualified persons on the same level of spiritual advancement. (7) 574

In producing a Vaiava population the devotee should only associate with Vaiavas. The wife should be initiated and if possible taught the Vaiava philosophy. By great fortune a person gets a Vaiava wife. By producing Vaiava population with a Vaiava wife, materialism cannot exist. The children should be seen as eternal servants of the Lord. The parents should feel satisfaction by increasing the Vaiava population. The difference between the materialistic and devotional family is a difference not of external form, but of consciousness. The materialist also gets married, earns money, builds a house, and produces offspring, but his goal is to increase the happiness of the world or his own individual happiness. Though the Vaiava performs the same activities, he does not claim the results as his own, but acts as a servant of the Lord. The Vaiava obtains satisfaction and peace, but the materialist, under the control of desire or anger bred from high aspirations and expectation of enjoyment or freedom, becomes disturbed. The Vaiava progresses in his practice by the conviction that devotional cultivation will increase through raising a devotee family. Showing compassion to all living entities is the ornament of the devotee, therefore devotees devise various means of transforming living entities into Vaiavas. According to the object, there are four types of relationship the devotee may have with others. Towards the Lord he shows prema; towards pure devotees he shows true friendship; towards immature devotees and ignorant people he shows mercy. (8) The devotee distributes unlimited mercy to those who have developed qualification for bhakti through good association. He gives them spiritual instruction and delivers them through his diffusion of his special energy. The devotee avoids those unfortunate people who, due to some type of incomplete reasoning, refuse to accept the principle of elevation of the soul to the lotus feet of Ka. References: (1) Firm faith in the blissful narration of My pastimes, constant chanting of My glories, unwavering attachment to ceremonial worship of Me, praising Me through beautiful hymns, great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacrifice, chanting, vows and austerities with the purpose of achieving Methese constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee? B 11.19.20-24

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(2) But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pthfor them I am the swift deliverer from the ocean of birth and death. Bg 12.6-7 (3) Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Bg 18.65 (4) One who desires his ultimate self-interest should cultivate friendship with those persons who have accepted Ka as the Lord of their life. One should further develop an attitude of service toward all living beings. One should especially try to help those in the human form of life and, among them, especially those who accept the principles of religious behavior. Among religious persons, one should especially render service to the pure devotees of the Supreme Personality of Godhead. B 11.3.29 (5) An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of one's mind. B 11.26.26 (6) One should mentally honor the devotee who chants the holy name of Lord Ka, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dk] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others. Upadeamta, Text 5 (7) One develops qualities similar to the those with whom one associates, like a jewel picking up colors according to its surroundings. The wise man will therefore take shelter of those of superior quality in order to raise his own qualities. Hari Bhakti Sudhodoya 8.51 (8) An intermediate or second-class devotee, called madhyama-adhikr, offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead. B 11.2.46 Excerpts from r Caitanya-iksmta (third rainfall, second shower) rla Bhaktivinoda hkura

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Cultivating Ka Consciousness A Practical Art

Category 1. 2. Spiritual cultivation mental cultivation descriptionA (1)Prti and (2) realization of sambandha,abhidheya, and prayojana. (1) Remembrance, (2) thinking, (3) meditation, (4) concentrated meditation, (5) samdhi, (6) consideration of the science of sambandha, (7) repentance, (8) yamaB and (9) purification of the heart. (1) NiyamasC, (2) serving others, (3) seeing and touching the devotees and the rmad-Bhgavatam, (4) praying, (5) hearing, (6) engaging the senses in devotional service, (7) transformations of ecstatic love, and (8) developing a mood of service towards Ka. (1) Chanting hymns, (2) studying, (3) krtana (4) teaching, (5) praying, and (6) preaching. (1) nta, (2) dsya, (3) sakhya, (4) vtsalya, and (5) knta. There are two types of relationships_with the Lord and with the Lords associates. (1) Vara_brhmaa, katriya, vaiya, and dra_ their occupations and positions are divided according to peoples nature, (2) rama_ghastha, brahmcrya, vnaprastha, and sannysa_divided according topeoples social situation, (3) assemblies, (4) general festivals, and (5) activities like sacrifice. The following sense objects help one in the development of Ka consciousness: (1) The objects for the eyes are the Deity, the temple, the scriptures, the holy places, spiritual dramas, and spiritual festivals; (2) the objects for the ears are the scriptures, bhajans, lectures, and Ka conscious conversations; (3) the objects for the nose are tulas, flowers, sandalwood, and other fragrant items offered to the Lord; (4) the 577

3.

Bodily cultivation

4. 5.

Cultivation of speech Cultivation of ones relationship Social cultivation

6.

7.

Cultivation of sense objects

objects for the tongue are krtana and taking a and taking a vow to accept only the palatable foodstuffs and drinks that were offered to the Lord; (5) the objects for touch are the air of holy places, pure water, the body of a Vaiava, the soft bed offered to Ka, and association with a chaste woman in order to propagate a God-centered family; (6) the times like Hari-vsara (Ekda) and festive days; and (7) the places like Vndvana, Navadvpa, Jaganntha Puri and Naimiranya. A. It is the duty of everyone to follow these seven categories of cultivation. But all the descriptions are not to be performed by everyone, because there is a need to consider ones qualification. Yamas - Truthfulness, refraining from theft, giving up bad association, intelligence, not accumulating more than necessary, religiosity, celibacy, refraining from unnecessary talk, steadiness, forgiveness, and fearlessness. Niyamas - Cleanliness, japa, austerity, sacrifice, faith, hospitality, worship, pilgrimage, welfare work, satisfaction, proper behavior, and serving the spiritual master.

B.

C.

These seven categories of cultivation are naturally reciprocal practices. One who has synthesized these practices in his behavior leads the life of a Vaiava. If he is a ghastha, his family life is God-centered, and his existence is godly. When one is liberated from material life, he begins to practice unalloyed devotional service, but until one is liberated he should cultivate all seven items above mentioned. _r Ka - sahit rla Bhaktivinoda hkura

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Whats most Special About rla Prabhupda?

Whats most special about rla Prabhupda? He came to give us the three great riches of life. What are those riches? In Vedic literatures, Ka is the central point of attraction, and His service is our activity. To attain the platform of love of Ka is lifes ultimate goal. Therefore,Ka, Kas service and love of Ka are the three great riches of life. CC madhya 20.143 How did rla Prabhupda give these treasures? How didnt he?! rla Prabhupdas every thought, word and activity was meant to give us these precious and very rare gifts. He lived for us_to bring us to Ka and His world. He was a selfless puppet in Kas hands and saw himself in that way. Give me a good example of how he gave us these three riches. Hmm! Thats not easy_there are so many from which to choose........I know, Ill share my favorite with you. Please just turn the page and enter into the very enchanting, enlivening and nourishing world of r Caitanya-caritmta........... Be careful, your life_and your heart_will never be the same! Whats so special about r Caitanya-caritmta? rla Rpa Gosvm wrote of r Caitanya Mahprabhu: Devotional service itself is the highest platform, the glorious platform which You have contributed. You are Ka in a yellow complexion and You are acnandana, the son of mother ac. Those who hear Caitanya-caritmta will keep You in their hearts. It will be easy to understand Ka through You. Thus Caitanya Mahprabhu came to deliver Ka. His method of deliverance was not meditation, fruitive activities or scriptural study, but love. _CC introduction Thats interesting, tell me more: Caitanya-caritmta is ever-increasingly fresh. Continuously hearing it pacifies ones heart and ear. Just try to hear these topics with faith, for there is great pleasure even in hearing them. That hearing will destroy all miseries pertaining to the body, mind and other living entities, and the unhappiness of false arguments as well. _CC Antya 19. 111,110 Hmm! That sounds promising. Let's turn the page and take a look....... 579

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messages of Love
1. i Am yours!
The living entity is bound around the neck by the chain of my because he has forgotten that he is eternally a servant of Ka. If the conditioned soul engages in the service of the Lord and simultaneously carries out the orders of his spiritual master and serves him, he can get out of the clutches of my and become eligible for shelter at Ka's lotus feet. One is immediately freed from the clutches of my if he seriously and sincerely says, My dear Lord Ka, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service. It is My vow that if one only once seriously surrenders unto Me, saying My dear Lord, from this day I am Yours, and prays to Me for courage, I shall immediately award courage to that person, and he will always remain safe from that time on. CC madhya 22.24-25, 33-34

2. im Giving you The master Key

In great jubilation, r Caitanya Mahprabhu said, My dear Svarpa Dmodara and Rmnanda Rya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali. In this Age of Kali, the process of worshiping Ka is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Ka. In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Ka. Although His complexion is not blackish, He is Ka Himself. He is accompanied by His associates, servants, weapons and confidential companions. Simply by chanting the holy name of Lord Ka, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Ka. Let there be all victory for the chanting of the holy name of Lord Ka, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Ka expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. By performing congregational chanting of the Hare Ka mantra, one can destroy

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the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service. The result of chanting is that one awakens his love for Ka and tastes transcendental bliss. Ultimately, one attains the association of Ka and engages in His devotional service, as if immersing himself in a great ocean of love. r Caitanya Mahprabhu continued, O Svarpa Dmodara Gosvm and Rmnanda Rya, hear from Me the symptoms of how one should chant the Hare Ka mah-mantra to awaken very easily one's dormant love for Ka. One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord. These are the symptoms of one who chants the Hare Ka mah-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways. When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water. The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others. Although a Vaiava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Ka. If one chants the holy name of Lord Ka in this manner, he will certainly awaken his dormant love for Ka's lotus feet. CC Antya 20.8-14, 20-26

3. A young Lovers Handbook

Chapter 1 raddh is confident, firm faith that by rendering transcendental loving service to Ka one automatically performs all subsidiary activities. Such faith is favorable to the discharge of devotional service. By pouring water on the root of a tree, one automatically satisfies the trunk, branches and twigs. Similarly, by supplying food to the stomach, where it nourishes the life air, one satisfies all the senses. In the same way, by worshiping Ka and rendering Him service, one automatically satisfies all the demigods. A faithful devotee is a truly eligible candidate for the loving service of the Lord. According to one's faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee. One who is expert in logic, argument and the revealed scriptures and who has firm faith in Ka is classified as a topmost devotee. He can deliver the whole world. One who is expert in logic and in understanding the revealed scriptures, and who

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always has firm conviction and deep faith that is not blind, is to be considered a topmost devotee in devotional service. One who is not very expert in argument and logic based on the revealed scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate. He who does not know scriptural argument very well but who has firm faith is called an intermediate or second-class devotee. One whose faith is soft and pliable is called a neophyte, but by gradually following the process he will rise to the platform of a first-class devotee. One whose faith is not very strong, who is just beginning, should be considered a neophyte devotee. A devotee is considered superlative or superior according to his attachment and love. In the Eleventh Canto of rmad-Bhgavatam, the following symptoms have been given. A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, r Ka. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him. An intermediate, second-class devotee shows love for the Supreme Personality of Godhead, is friendly to all devotees and is very merciful to neophytes and ignorant people. The intermediate devotee neglects those who are envious of devotional service. A prkta-bhakta, or materialistic devotee, does not purposefully study the stra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prya [neophyte devotee], or bhaktbhsa, for he is a little enlightened by Vaiava philosophy. CC madhya 22.62-74 Chapter 2 A Vaiava is one who has developed all good transcendental qualities. All the good qualities of Ka gradually develop in Ka's devotee. In one who has unflinching devotional faith in Ka, all the good qualities of Ka and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.'

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All these transcendental qualities are the characteristics of pure Vaiavas, and they cannot be fully explained, but I shall try to point out some of the important qualities. Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Ka and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent. Devotees are always tolerant, forbearing and very merciful. They are the wellwishers of every living entity. They follow the scriptural injunctions, and because they have no enemies, they are very peaceful. These are the decorations of devotees. It is the verdict of all stras and great personalities that service to a pure devotee is the path of liberation. By contrast, association with materialistic people who are attached to material enjoyment and women is the path of darkness. Those who are actually devotees are broadminded, equal to everyone and very peaceful. They never become angry, and they are friendly to all living entities. The root cause of devotional service to Lord Ka is association with advanced devotees. Even when one's dormant love for Ka awakens, association with devotees is still most essential. CC madhya 22.75-83 Chapter 3 A Vaiava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaiavas should also avoid the company of those who are not devotees of Lord Ka. By association with worldly people, one becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all opportunities. One should not at any time associate with a coarse fool who is bereft of the knowledge of selfrealization and who is no more than a toy animal in the hands of a woman. The illusion and bondage that accrue to a man from attachment to any other object are not as complete as that resulting from association with a woman or with men too much attached to women. It is better to accept the miseries of being encaged within bars and surrounded by burning flames than to associate with those bereft of Ka consciousness. Such association is a very great hardship. One should not even see those who are bereft of devotional service in Ka

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consciousness and who are therefore devoid of pious activities. Without hesitation, one should take exclusive shelter of Lord Ka with full confidence, giving up bad association and even neglecting the regulative principles of the four varas and four ramas. That is to say, one should abandon all material attachment. After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I shall give you protection from all of life's sinful reactions. Do not worry. [Bg. 18.66] Lord Ka is very kind to His devotees. He is always very grateful and magnanimous, and He possesses all abilities. A learned man does not give up Ka to worship anyone else. CC madhya 22.87-95

4. The Sweetness of Servitude

The conception of servitude to r Ka generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it. Advaita crya says, Nitynanda and I are servants of Lord Caitanya. Nowhere else is there such joy as that which is tasted in this emotion of servitude. The most beloved goddess of fortune resides on the chest of r Ka, yet she too, earnestly praying, begs for the joy of service at His feet. All the associates of Lord Ka, such as Brahm, iva, Nrada, uka and Santana Kumra, are very pleased in the sentiment of servitude. r Nitynanda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya. rvsa, Haridsa, Rmadsa, Gaddhara, Murri, Mukunda, Candraekhara and Vakrevara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy. Thus they dance, sing and laugh like madmen, and they instruct everyone, Just be loving servants of Lord Caitanya. r Advaita crya thinks, Lord Caitanya considers Me His spiritual master, yet I feel Myself to be only His servant. Love for Ka has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Ka. For evidence, please listen to the examples described in the revealed scriptures, which are corroborated by the realization of great souls. Although no one is a more respected elder for Ka than Nanda Mahrja in Vraja, who in transcendental paternal love has no knowledge that his son is the Supreme Personality of Godhead, still ecstatic love makes him, what to speak of others, feel himself to be a servant of Lord Ka.

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He too prays for attachment and devotion to the lotus feet of Lord Ka, as the words from his own mouth give evidence. My dear Uddhava, please hear me. In truth Ka is my son, but even if you think that He is God, I would still bear toward Him my own feelings for my son. May my mind be attached to your Lord Ka. May our minds be attached to the lotus feet of your Lord Ka, may our tongues chant His holy names, and may our bodies lie prostrate before Him. Wherever we wander in the material universe under the influence of karma by the will of the Lord, may our auspicious activities cause our attraction to Lord Ka to increase. Lord Kas friends in Vndvana, headed by rdm, have pure fraternal affection for Lord Ka and have no idea of His opulences. Although they fight with Him and climb upon His shoulders, they worship His lotus feet in a spirit of servitude. Some of the friends of r Ka, the Supreme Personality of Godhead, massaged His feet, and others whose sinful reactions had been destroyed fanned Him with hand-held fans. Even the beloved girlfriends of Lord Ka in Vndvana, the gops, the dust of whose feet was desired by r Uddhava and who are more dear to Ka than anyone else, regard themselves as Kas maidservants. O Lord, remover of the afflictions of the inhabitants of Vndvana! O hero of all women! O Lord who destroy the pride of Your devotees by Your sweet, gentle smile! O friend! We are Your maidservants. Please fulfill our desires and show us Your attractive lotus face. O Uddhava! It is indeed regrettable that Ka resides in Mathur. Does He remember His fathers household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?" What to speak of the other gops, even r Rdhik, who in every respect is the most elevated of them all and who has bound r Ka forever by Her loving attributes, serves His feet as His maidservant. O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! Where are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is very much aggrieved by Your absence. In Dvrak-dhma, all the queens, headed by Rukmi, also consider themselves maidservants of Lord Ka. When Jarsandha and other kings, bows and arrows upraised, stood ready to deliver me in charity to iupla, He forcibly took me from their midst, as a lion takes its share of goats and sheep. The dust of His lotus feet is therefore the crown

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of unconquerable soldiers. May those lotus feet, which are the shelter of the goddess of fortune, be the object of my worship. Knowing me to be performing austerities with the desire to touch His feet, He came with His friend Arjuna and accepted my hand. Yet I am but a maidservant engaged in sweeping the floor of the house of r Ka. Through austerity and through renunciation of all attachments, we have become maidservants in the home of the Supreme Personality of Godhead, who is satisfied in Himself. What to speak of others, even Lord Baladeva, the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love. He also considers Himself a servant of Lord Ka. Indeed, who is there who does not have this conception of being a servant of Lord Ka? All the emotions, whether those of father, mother, teacher or friend, are full of sentiments of servitude. That is the nature of love of Ka CC di 6.44-77, 82

5. my Guru mahrja Said:

r Caitanya Mahprabhu replied to Praknanda Sarasvat, My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me. You are a fool, he said. You are not qualified to study Vednta philosophy, and therefore You must always chant the holy name of Ka. This is the essence of all mantras, or Vedic hymns. Simply by chanting the holy name of Ka one can obtain freedom from material existence. Indeed, simply by chanting the Hare Ka mantra one will be able to see the lotus feet of the Lord. In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures. After describing the potency of the Hare Ka mah-mantra, My spiritual master taught Me another verse, advising Me to always keep it within My throat. For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord. Since I received this order from My spiritual master, I always chant the holy name, but I thought that by chanting and chanting the holy name I had been bewildered. While chanting the holy name of the Lord in pure ecstasy, I lose Myself, and thus I laugh, cry, dance and sing just like a madman. Collecting My patience, therefore, I began to consider that chanting the holy

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name of Ka had covered all My spiritual knowledge. I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of my spiritual master. My dear lord, what kind of mantra have you given Me? I have become mad simply by chanting this mah-mantra! Chanting the holy name in ecstasy causes Me to dance, laugh and cry. When My spiritual master heard all this, he smiled and then began to speak. It is the nature of the Hare Ka mah-mantra that anyone who chants it immediately develops his loving ecstasy for Ka. Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street. For a devotee who has actually developed bhva, the pleasure derived from dharma, artha, kma and moka appears like a drop in the presence of the sea. The conclusion of all revealed scriptures is that one should awaken his dormant love of Godhead. You are greatly fortunate to have already done so. It is a characteristic of love of Godhead that by nature it induces transcendental symptoms in ones body and makes one more and more greedy to achieve the shelter of the lotus feet of the Lord. Perspiration, trembling, standing on end of ones bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humility these are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Ka mantra. It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You. My dear child, continue dancing, chanting and performing sakrtana in association with devotees. Furthermore, go out and preach the value of chanting Ka-nma, for by this process You will be able to deliver all fallen souls. Saying this, My spiritual master taught Me a verse from rmad-Bhgavatam. It is the essence of all the Bhgavatams instructions; therefore he recited this verse again and again. When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders. I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name

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of Lord Ka sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically. CC di 7.71-96

6. Please Become an Expert Gardener

When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of ravaa and krtana [hearing and chanting], the seed will begin to sprout. As one waters the bhakti-lat-bja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Viraj River, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vndvana. Being situated in one's heart and being watered by ravaa-krtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Ka, who is eternally situated in the planet known as Goloka Vndvana, in the topmost region of the spiritual sky. The creeper greatly expands in the Goloka Vndvana planet, and there it produces the fruit of love for Ka. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting. If the devotee commits an offense at the feet of a Vaiava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up. The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter. Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited. Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal-killing, mundane profiteering, mundane adoration and mundane importance. All these are unwanted creepers. If one does not distinguish between the bhakti creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti creeper is curtailed. As soon as an intelligent devotee sees an unwanted creeper growing beside the original creeper, he must cut it down instantly. Then the real creeper, the bhakti-

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lat, grows nicely, returns home, back to Godhead, and seeks shelter under the lotus feet of Ka. When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the desire tree of the lotus feet of Ka in Goloka Vndvana. There the devotee serves the lotus feet of the Lord, which are compared to a wishfulfilling tree. With great bliss he tastes the juice of the fruit of love and becomes eternally happy. To taste the fruit of devotional service in Goloka Vndvana is the highest perfection of life, and in the presence of such perfection, the four material perfections religion, economic development, sense gratification and liberation are very insignificant achievements. CC madhya 19.152-164

7. iron and Gold

Lust and love have different characteristics, just as iron and gold have different natures. The desire to gratify ones own senses is kma [lust], but the desire to please the senses of Lord Ka is prema [love]. The object of lust is only the enjoyment of ones own senses. But love caters to the enjoyment of Lord Ka, and thus it is very powerful. Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varrama-dharma, which is difficult to give upthe gops have forsaken all these, along with their families, and suffered their relatives punishment and scolding, all for the sake of serving Lord Ka. They render loving service to Him for the sake of His enjoyment. Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun. Thus there is not the slightest taint of lust in the gops love. Their relationship with Ka is only for the sake of His enjoyment. O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path. The gops do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Lord Ka. They renounced everything for Ka. They have pure attachment to giving Ka pleasure. O My beloved gops, you have renounced social customs, scriptural injunctions

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and your relatives for My sake. I disappeared behind you only to increase your concentration upon Me. Since I disappeared for your benefit, you should not be displeased with Me. Lord Ka has a promise from before to reciprocate with His devotees according to the way they worship Him. In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pth. That promise has been broken by the worship of the gops, as Lord Ka Himself admits. O gops, I am not able to repay My debt for your spotless service, even within a lifetime of Brahm. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation. There is another natural symptom of the gops love that shows it to be without a trace of lust. The love of the gops nourishes the sweetness of Lord Ka. That sweetness in turn increases their love, for they are greatly satisfied. The happiness of the abode of love is in the happiness of the object of that love. This is not a relationship of desire for personal gratification. Whenever there is unselfish love, that is its style. The reservoir of love derives pleasure when the lovable object is pleased. When the pleasure of love interferes with the service of Lord Ka, the devotee becomes angry toward such ecstasy. r Druka did not relish his ecstatic feelings of love, for they caused his limbs to become stunned and thus obstructed his service of fanning Lord Ka. The lotus-eyed Rdhr powerfully condemned the ecstatic love that caused a flow of tears that hindered Her sight of Govinda. Furthermore, pure devotees never forsake the loving service of Lord Ka to aspire for their own personal pleasure through the five kinds of liberation. Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me, who reside in the hearts of all. These are the characteristics of transcendental loving service to Puruottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way. My devotees do not accept slokya, sri, srpya, smpya or oneness with Meeven if I offer these liberationsin preference to serving Me. My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?

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The natural love of the gops is devoid of any trace of lust. It is faultless, bright and pure, like molten gold. The gops are the helpers, teachers, friends, wives, dear disciples, confidantes and serving maids of Lord Ka. CC di 4.164-180, 197-211

8. Controlled by Her love

Once Lord Ka considered within His heart, Everyone says that I am complete bliss, full of all rasas. All the world derives pleasure from Me. Is there anyone who can give Me pleasure? One who has a hundred times more qualities than Me could give pleasure to My mind. One more qualified than Me is impossible to find in the world. But in Rdh alone I feel the presence of one who can give Me pleasure. Although My beauty defeats the beauty of ten million Cupids, although it is unequaled and unsurpassed, and although it gives pleasure to the three worlds, seeing Rdhr gives pleasure to My eyes. The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the sweet words of rmat Rdhr. Although the entire creation is full of different tastes because of Me, I am charmed by the nectarean taste of the lips of rmat Rdhr. And although My touch is cooler than ten million moons, I am refreshed by the touch of rmat Rdhik. Thus although I am the source of happiness for the entire world, the beauty and attributes of r Rdhik are My life and soul. CC di 4.238-248

9. A Lost Lovers Guidebook

On one occasion the Lord inquired, "Of all types of education, which is the most important?"Rmnanda Rya replied, "No education is important other than the transcendental devotional service of Ka." r Caitanya Mahprabhu then asked Rmnanda Rya, "Out of all glorious activities, which is the most glorious?" Rmnanda Rya replied, "That person who is reputed to be a devotee of Lord Ka enjoys the utmost fame and glory." r Caitanya Mahprabhu asked, "Of the many capitalists who possess great riches, who is the topmost?" Rmnanda Rya replied, "He who is richest in love for Rdh and Ka is the greatest capitalist." r Caitanya Mahprabhu asked, "Of all kinds of distress, what is the most painful?"r Rmnanda Rya replied, "Apart from separation from the devotee of Ka, I know of no unbearable unhappiness." r Caitanya Mahprabhu then inquired, "Out of all liberated persons, who should

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be accepted as the greatest?" Rmnanda Rya replied, "He who has love for Ka has attained the topmost liberation." r Caitanya Mahprabhu next asked Rmnanda Rya, "Among many songs, which song is to be considered the actual religion of the living entity?" Rmnanda Rya replied, "That song describing the loving affairs of r Rdh and Ka is superior to all other songs." Then r Caitanya Mahprabhu asked, "Out of all auspicious and beneficial activities, which is best for the living entity?" Rmnanda Rya replied, "The only auspicious activity is association with the devotees of Ka." r Caitanya Mahprabhu asked, "What should all living entities constantly remember?" Rmnanda Rya replied, "The chief objects of remembrance are always the Lord's holy name, qualities and pastimes." r Caitanya Mahprabhu further inquired, "Out of many types of meditation, which is required for all living entities?"rla Rmnanda Rya replied, "The chief duty of every living entity is to meditate upon the lotus feet of Rdh and Ka." r Caitanya Mahprabhu asked, "Where should the living entity live, abandoning all other places?" Rmnanda Rya replied, "He should live in the holy place known as Vndvana or Vrajabhmi, where the Lord performed His rsa dance." r Caitanya Mahprabhu asked, "Out of all topics people listen to, which is best for all living entities?" Rmnanda Rya replied, "Hearing about the loving affairs between Rdh and Ka is most pleasing to the ear." r Caitanya Mahprabhu asked, "Among all worshipable objects, which is the chief?" Rmnanda Rya replied, "The chief worshipable object is the holy name of Rdh and Ka, the Hare Ka mantra." "And what is the destination of those who desire liberation and those who desire sense gratification?" r Caitanya Mahprabhu asked. Rmnanda Rya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept bodies like those of trees. And those who are overly inclined toward sense gratification will attain the bodies of demigods." Rmnanda Rya continued, "Those who are devoid of all transcendental mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead." Rmnanda Rya concluded, "The unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees regularly drink the nectar of love of Ka. Therefore they are the most fortunate of all." CC madhya 8.245-259

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10.

Rmnanda Rya approached Lord r Caitanya and offered his respectful obeisances, and the Lord embraced him. Then they began to discuss Ka in a secluded place. r Caitanya Mahprabhu ordered Rmnanda Rya, Recite a verse from the revealed scriptures concerning the ultimate goal of life. Rmnanda replied, If one executes the prescribed duties of his social position, he awakens his original Ka consciousness. The Supreme Personality of Godhead, Lord Viu, is worshiped by the proper execution of prescribed duties in the system of vara and rama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varas and ramas. The Lord replied, This is external. You had better tell Me of some other means. Rmnanda replied, To offer the results of ones activities to Ka is the essence of all perfection. Rmnanda Rya continued, My dear son of Kunt, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, Ka, the Supreme Personality of Godhead. This is also external, r Caitanya Mahprabhu said. Please proceed and speak further on this matter. Rmnanda Rya replied, To give up ones occupational duties in the varrama system is the essence of perfection. Rmnanda Rya continued, Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man. As stated in scripture [Bg. 18.66], After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of lifes sinful reactions. Do not worry. After hearing Rmnanda Rya speak in this way, Lord r Caitanya Mahprabhu again rejected his statement and said, Go ahead and say something more. Rmnanda Rya then replied, Devotional service mixed with empiric knowledge is the essence of perfection. Rmnanda Rya continued, According to the Bhagavad-gt, One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me. Rmnanda Rya continued, Lord Brahm said, My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have

A Lovers Journey

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therefore abandoned discussing empiric philosophical truths should hear from selfrealized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any rama or social status. Indeed, You are conquered by such persons, although You are always unconquerable. At this point, r Caitanya Mahprabhu replied, This is all right, but still you can speak more on the subject. Rmnanda Rya then replied, Ecstatic love for the Supreme Personality of Godhead is the essence of all perfection. Rmnanda Rya continued, As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee. Pure devotional service in Ka consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one pricethat is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay. Hearing up to the point of spontaneous love, the Lord said, This is all right, but if you know more, please tell Me. In reply, Rmnanda Rya said, Spontaneous loving service in servitudeas exchanged by master and servantis the highest perfection. A man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage. Therefore what remains to be attained by those who have become His servants? By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a perfect master? Hearing this from Rmnanda Rya, the Lord again requested him to go a step further. In reply, Rmnanda Rya said, Loving service to Ka rendered in fraternity is the highest perfection. Neither those engaged in the self-realization of appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those under the clutches of My, thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys. The Lord said, This statement is very good, but please proceed even further. Rmnanda Rya then replied, Loving service to the Lord in the parental relationship is the highest perfectional stage. Rmnanda Rya continued, O brhmaa, what pious activities did Nanda

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Mahrja perform by which he received the Supreme Personality of Godhead Ka as his son? And what pious activities did mother Yaod perform that made the Absolute Supreme Personality of Godhead Ka call her Mother and suck her breasts? The favor mother Yaod obtained from r Ka, the bestower of liberation, was never obtained even by Lord Brahm or Lord iva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Viu. The Lord said, "Your statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime."Rmnanda Rya then replied, "Conjugal attachment for Ka is the topmost position in love of Godhead. When Lord r Ka was dancing with the gops in the rsa-ll, the gops were embraced around the neck by the Lord's arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation? Suddenly, due to their feelings of separation, Lord Ka appeared among the gops dressed in yellow garments and wearing a flower garland. His lotus face was smiling, and He was directly attracting the mind of Cupid. There are various means and processes by which one may attain the favor of Lord Ka. All those transcendental processes will be studied from the viewpoint of comparative importance. It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love. Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love. There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifested, counting from two, then three, and up to the point of five complete qualities. As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in nta-rasa, dsya-rasa, sakhya-rasa and vtsalyarasa are all manifested in conjugal love [mdhurya-rasa]. The qualities in the material elements sky, air, fire, water and earth increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible.

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Complete attainment of the lotus feet of Lord Ka is made possible by love of Godhead, specifically mdhurya-rasa, or conjugal love. Lord Ka is indeed captivated by this standard of love. This is stated in rmad-Bhgavatam. Lord Ka told the gops, 'The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss. Lord Ka has made a firm promise for all time. If one renders service unto Him, Ka correspondingly gives him an equal amount of success in devotional service to the Lord. [According to Lord Ka in the Bhagavad-gt (4.11):] As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pth. In rmad-Bhgavatam [10.32.22] it is said that Lord Ka cannot proportionately reciprocate devotional service in the mdhurya-rasa; therefore He always remains a debtor to such devotees. When the gops were overwhelmed with dissatisfaction due to Lord Ka's absence from the rsa-ll, Ka returned to them and told them, 'My dear gops, our meeting is certainly free of all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard. Although Ka's unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gops. Consequently Ka's exchange of love with the gops is the topmost perfection of love of Godhead. Although the son of Devak, the Supreme Personality of Godhead, is the reservoir of all kinds of beauty, when He is among the gops He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels." Lord Caitanya Mahprabhu replied, "This is certainly the limit of perfection, but please be merciful to Me and speak more if there is more." The pastimes of r Rdh and Ka are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gops, the Lords personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gops, one cannot enter into the company of Rdh and Ka. Who can be interested in Their spiritual pastimes without taking their shelter? CC madhya 8.56-94, 206

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Unless one follows in the footsteps of the gops, he cannot attain the service of the lotus feet of Ka, the son of Nanda Mahrja. If one is overcome by knowledge of the Lords opulence, he cannot attain the Lords lotus feet, even though he is engaged in devotional service. CC madhya 8.230 P.S Please read iron and Gold to clearly understand what it means to follow in the gops footsteps.

11. What is the Essence of rmad-Bhgavatam?

The essence of rmad-Bhgavatam our relationship with the Supreme Lord, our activities in that connection and the goal of life is manifest in the four verses of rmad-Bhgavatam known as the catu-lok. Everything is explained in those verses. [Lord Ka says:] I am the center of all relationships. Knowledge of Me and the practical application of that knowledge is actual knowledge. Approaching Me for devotional service is called abhidheya. By rendering devotional service, one gradually rises to the platform of love of Godhead. That is the chief goal of life. On the platform of love of Godhead, one is eternally engaged in the service of the Lord. r Caitanya mahprabhu continued, "Thus one's relationship with the Lord, activities in devotional service, and the attainment of the highest goal of life, love of Godhead, are the subject matters of rmad-Bhgavatam. The Absolute Truth is known by the self-realized souls as a unified identity known by different names impersonal Brahman, localized Paramtm, and Bhagavn, the Supreme Personality of Godhead. Before the cosmic manifestation was created, the creative propensity was merged in the Supreme Lord's person. At that time all potencies and manifestations were preserved in His personality. The Lord is the cause of all causes, and He is the allpervading, self-sufficient person. Before the creation, He existed with His spiritual potency in the spiritual world, wherein various Vaikuha planets are manifested. All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the purua-avatras. But Ka is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra. This is one's eternal relationship with the Supreme Personality of Godhead. Now please hear about the execution of devotional service. This principle pervades each

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and every verse of rmad-Bhgavatam. [Lord Ka said:] Being very dear to the devotees and sdhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga. [The Supreme Personality of Godhead, Ka, said:] My dear Uddhava, neither through aga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannysa can one satisfy Me as much as by developing unalloyed devotional service unto Me. When the living entity is attracted by the material energy, which is separate from Ka, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Ka, he becomes Ka's competitor. This is called viparyayo 'smti. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service. Now hear from Me what actual love of Godhead is. It is the prime object of life and is symptomized by bodily trembling, tears in the eyes, chanting and dancing. Pure devotees manifest spiritual bodily symptoms of ecstatic love simply by remembering and reminding others of the Supreme Personality of Godhead, Hari, who takes away everything inauspicious from the devotee. This position is attained by rendering devotional service according to the regulative principles and then rising to the platform of spontaneous love. When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants like a madman, not caring for outsiders. rmad-Bhgavatam gives the actual meaning of the Vednta-stra. The author of the Vednta-stra is Vysadeva, and he himself has explained those aphorisms in the form of rmad-Bhgavatam. The meaning of the Vednta-stra is present in rmad-Bhgavatam. The full purport of the Mahbhrata is also there. The commentary of the Brahma-gyatr is also there and fully expanded with all Vedic knowledge. rmad-Bhgavatam is the supreme Pura, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vysadeva. There are twelve cantos, 335 chapters and eighteen thousand verses.

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The essence of all Vedic literature and all histories has been collected in rmadBhgavatam. rmad-Bhgavatam is accepted as the essence of all Vedic literature and Vednta philosophy. Whoever tastes the transcendental mellow of rmad-Bhgavatam is never attracted to any other literature. CC madhya 25.102- 104, 131-146

12. Prasda means nectar

The servants of Lord Jaganntha first garlanded r Caitanya Mahprabhu and then offered Him Lord Jaganntha's prasdam. The prasdam was so nice that its aroma alone, to say nothing of its taste, would drive the mind mad. The prasdam was made of very valuable ingredients. Therefore the servant wanted to feed r Caitanya Mahprabhu a portion of it. r Caitanya Mahprabhu tasted a portion of the prasdam. Govinda took the rest and bound it in the end of his wrapper. To r Caitanya Mahprabhu the prasdam tasted millions upon millions of times better than nectar, and thus He was fully satisfied. The hair all over His body stood on end, and incessant tears flowed from His eyes. r Caitanya Mahprabhu considered, Where has such a taste in this prasdam come from? Certainly it is due to its having been touched by the nectar of Ka's lips. Understanding this, r Caitanya Mahprabhu felt an emotion of ecstatic love for Ka, but upon seeing the servants of Lord Jaganntha, He restrained Himself. The Lord said again and again, Only by great fortune may one come by a particle of the remnants of food offered to the Lord.The servants of the Jaganntha temple inquired, What is the meaning of this? r Caitanya Mahprabhu replied, These are remnants of food that Ka has eaten and thus turned to nectar with His lips. It surpasses heavenly nectar, and even such demigods as Lord Brahm find it difficult to obtain. Remnants left by Ka are called phel. Anyone who obtains even a small portion must be considered very fortunate. One who is only ordinarily fortunate cannot obtain such mercy. Only persons who have the full mercy of Ka can receive such remnants. The word 'sukti' refers to pious activities performed by the mercy of Ka. One who is fortunate enough to obtain such mercy receives the remnants of the Lord's food and thus becomes glorious. After saying this, r Caitanya Mahprabhu bade farewell to all the servants. After seeing the next offering of food to Lord Jaganntha, a function known as upalabhoga, He returned to His own quarters.

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After finishing His noon duties, r Caitanya Mahprabhu ate His lunch, but He constantly remembered the remnants of Ka's food. r Caitanya Mahprabhu performed His external activities, but His mind was filled with ecstatic love. With great difficulty He tried to restrain His mind, but it would always be overwhelmed by very deep ecstasy. After finishing His evening duties, r Caitanya Mahprabhu sat down with His personal associates in a secluded place and discussed the pastimes of Ka in great jubilation. Following the indications of r Caitanya Mahprabhu, Govinda brought the prasdam of Lord Jaganntha. The Lord sent some to Paramnanda Pur and Brahmnanda Bhrat. r Caitanya Mahprabhu then gave shares of the prasdam to Rmnanda Rya, Srvabhauma Bhacrya, Svarpa Dmodara Gosvm and all the other devotees. As they tasted the uncommon sweetness and fragrance of the prasdam, everyone's mind was struck with wonder. r Caitanya Mahprabhu said, These ingredients, such as sugar, camphor, black pepper, cardamom, cloves, butter, spices and licorice, are all material. Everyone has tasted these material substances before. However, the Lord continued, in these ingredients there are extraordinary tastes and uncommon fragrances. Just taste them and see the difference in the experience. Apart from the taste, even the fragrance pleases the mind and makes one forget any other sweetness besides its own. Therefore, it is to be understood that the spiritual nectar of Ka's lips has touched these ordinary ingredients and transferred to them all their spiritual qualities. A fragrance and taste that are uncommon and greatly enchanting and that make one forget all other experiences are attributes of Ka's lips. This prasdam has been made available only as a result of many pious activities. Now taste it with great faith and devotion. Loudly chanting the holy name of Hari, all of them tasted the prasdam. As they tasted it, their minds became mad in the ecstasy of love. CC Antya 16.90-115

13. Only devotees Know

One day while Rpa Gosvm was writing his book, r Caitanya Mahprabhu suddenly appeared. As soon as Haridsa hkura and Rpa Gosvm saw the Lord coming, they both stood up and then fell down to offer Him their respectful obeisances. r Caitanya Mahprabhu embraced them both and then sat down. The Lord inquired, What kind of book are you writing? He held up a palm leaf

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that was a page of the manuscript, and when He saw the fine handwriting, His mind was very pleased. Thus being pleased, the Lord praised the writing by saying, The handwriting of Rpa Gosvm is just like rows of pearls. While reading the manuscript, r Caitanya Mahprabhu saw a verse on that page, and as soon as He read it He was overwhelmed by ecstatic love. I do not know how much nectar the two syllables 'K-a' have produced. When the holy name of Ka is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert. When r Caitanya Mahprabhu chanted this verse, Haridsa hkura, upon hearing the vibration, became jubilant and began to dance while praising its meaning. One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord's holy name. Thus r Caitanya Mahprabhu embraced Haridsa and Rpa Gosvm and left for the seaside to perform His noontime duties. CC Antya 1.94-102

14. Just Like an Artistic Painter

The Supreme Personality of Godhead, r Caitanya Mahprabhu, knows very well how to demonstrate the qualities of His devotees. Therefore, acting like an artistic painter, He does so in various ways and considers this His personal profit. There is yet another characteristic of Lord r Caitanya Mahprabhu. O devotees, listen carefully to how He manifests His opulence and characteristics, although they are exceptionally deep. To vanquish the false pride of so-called renunciants and learned scholars, He spreads real religious principles, even through a dra, or lowborn, fourth-class man. r Caitanya Mahprabhu preached about devotional service, ecstatic love and the Absolute Truth by making Rmnanda Rya, a ghastha born in a low family, the speaker. Then r Caitanya Mahprabhu Himself, the exalted brhmaasannys, and Pradyumna Mira, the purified brhmaa, both became the hearers of Rmnanda Rya. r Caitanya Mahprabhu exhibited the glories of the holy name of the Lord through Haridsa hkura, who was born in a Muslim family. Similarly, He exhibited the essence of devotional service through Santana Gosvm, who had almost been converted into a Muslim. Also, the Lord fully exhibited the ecstatic love and transcendental pastimes of

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Vndvana through rla Rpa Gosvm. Considering all this, who can understand the deep plans of Lord r Caitanya Mahprabhu? CC Antya 5.82-87

15. The Concern of the Compassionate

Part One One day r Caitanya Mahprabhu met Haridsa hkura as usual, and in the course of discussion He inquired as follows. My dear hkura Haridsa, in this Age of Kali most people are bereft of Vedic culture, and therefore they are called yavanas. They are concerned only with killing cows and brahminical culture. In this way they all engage in sinful acts. How will these yavanas be delivered? To My great unhappiness, I do not see any way. Haridsa hkura replied, My dear Lord, do not be in anxiety. Do not be unhappy to see the condition of the yavanas in material existence. Because the yavanas are accustomed to saying h rma, h rma [O Lord Rmacandra], they will very easily be delivered by this nmbhsa. A devotee in advanced ecstatic love exclaims, O my Lord Rmacandra! O my Lord Rmacandra! But the yavanas also chant, h rma, h rma! Just see their good fortune! Nmcrya, the authority on the chanting of the holy name, said, "The chanting of the Lord's Haridsa hkura holy name to indicate something other than the Lord is an instance of nmbhsa. Even when the holy name is chanted in this way, its transcendental power is not destroyed. Even a mleccha who is being killed by the tusk of a boar and who cries in distress again and again, h rma, h rma attains liberation. What then to speak of those who chant the holy name with veneration and faith? Ajmila was a great sinner during his life, but at the time of death he accidentally called for his youngest son, whose name was Nryaa, and the attendants of Lord Viu came to relieve him from the bonds of Yamarja, the superintendent of death. The word rma consists of the two syllables r and ma. These are unseparated and are decorated with the loving word h, meaning 'O.' The letters of the holy name have so much spiritual potency that they act even when uttered improperly. If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that holy name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, or properly joined or vibrated in separate parts. O brhmaa, the potency of the holy name is therefore certainly great. However, if

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one uses the vibration of the holy name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism in other words, if one utters the name with offenses such chanting will not produce the desired result very soon. Therefore one should diligently avoid offenses in chanting the holy name of the Lord. CC Antya 3.49-60 Part Two As r Caitanya Mahprabhu heard this from Haridsa hkura, the happiness within His heart increased, but as a matter of course, He still inquired further. On this earth there are many living entities, the Lord said, some moving and some not moving. What will happen to the trees, plants, insects and other living entities? How will they be delivered from material bondage? Haridsa hkura replied, My dear Lord, the deliverance of all moving and nonmoving living entities takes place only by Your mercy. You have already granted this mercy and delivered them. You have loudly chanted the Hare Ka mantra, and everyone, moving or not moving, has benefited by hearing it. My Lord, the moving entities who have heard Your loud sankrtana have already been delivered from bondage to the material world, and after the non-moving living entities like trees hear it, there is an echo. Actually, however, it is not an echo: it is the krtana of the non-moving living entities. All this, although inconceivable, is possible by Your mercy. When loud chanting of the Hare Ka mantra is performed all over the world by those who follow in Your footsteps, all living entities, moving and non-moving, dance in ecstatic devotional love. My dear Lord, all the incidents that took place while You were going to Vndvana through the forest known as Jhrikhaa have been related to me by Your servant Balabhadra Bhacrya. When Your devotee Vsudeva Datta submitted his plea at Your lotus feet for the deliverance of all living entities, You accepted that request. My dear Lord, You have accepted the form of a devotee just to deliver all the fallen souls of this world. You have preached the loud chanting of the Hare Ka mah-mantra and in this way freed all moving and non-moving living entities from material bondage. r Caitanya Mahprabhu replied, If all living entities are liberated, the entire universe will be devoid of living beings. Haridsa said, My Lord, as long as You are situated within the material world, You will send to the spiritual sky all the developed moving and non-moving living entities in different species. Then again You will awaken the living entities who

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are not yet developed and engage them in activities. In this way all moving and non-moving living entities will come into existence, and the entire universe will be filled as it was previously. Previously, when Lord Rmacandra left this world, He took with Him all the living entities of Ayodhy. Then He filled Ayodhy again with other living entities. My dear Lord, You have set a plan in motion by descending to the material world, but no one can understand how You are acting. Formerly, when Lord Ka descended in Vndvana, He freed all living entities in the universe from material existence in the same way. Ka, the unborn Supreme Personality of Godhead, master of all masters of mystic power, delivers all living entities, moving and non-moving. Nothing is astonishing in the activities of the Lord. Although the Supreme Personality of Godhead may be seen, glorified or remembered with an attitude of envy, He nevertheless awards the most confidential liberation, which is rarely achieved by the demigods and demons. What, then, can be said of those who are already fully engaged in devotional service to the Lord? By descending as an incarnation at Navadvpa, You, just like Ka, have already delivered all the living entities of the universe. One may say that he understands the glories of r Caitanya Mahprabhu. He may know whatever he may know, but as far as I am concerned, this is my conclusion. My dear Lord, Your pastimes are just like an ocean of nectar. It is not possible for me to conceive how great that ocean is or even to understand a drop of it. Hearing all this, r Caitanya Mahprabhu was astonished. These are actually My confidential pastimes, He thought. How could Haridsa have understood them? Greatly satisfied by the statements of Haridsa hkura, r Caitanya Mahprabhu embraced him. Outwardly, however, He avoided further discussions of these matters. CC Antya 3.66-90

16. my disease is that i Cannot Complete my Rounds

The next day, r Caitanya Mahprabhu went to Haridsa's place and inquired from him, Haridsa, are you well? Haridsa offered his obeisances to the Lord and replied, My body is all right, but my mind and intelligence are not well. r Caitanya Mahprabhu further inquired from Haridsa, Can you ascertain what your disease is? Haridsa hkura replied, My disease is that I cannot complete my rounds. Now that you have become old, the Lord said, you may reduce the number of rounds you chant daily. You are already liberated, and therefore you need not follow the regulative principles very strictly.

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Your role in this incarnation is to deliver the people in general. You have sufficiently preached the glories of the holy name in this world. The Lord concluded, Now, therefore, please reduce the fixed number of times you chant the Hare Ka mah-mantra. Haridsa hkura replied, .... I was born in an inferior family, and my body is most abominable. I always engage in low work. Therefore, I am the lowest, most condemned of men. I am unseeable and untouchable, but You have accepted me as Your servant. This means that You have delivered me from a hellish condition and raised me to the Vaikuha platform. CC Antya 11.21-28

17. your Body is my Property

Santana Gosvm walked alone on the path through the Jhrikhaa forest in central India. Sometimes he fasted, and sometimes he would eat. Because of bad water in the Jhrikhaa forest and because of fasting, Santana Gosvm contracted a disease that made his body itch. Thus he was afflicted with itching sores from which fluid oozed. In disappointment, Santana Gosvm considered, I am of a low caste, and my body is useless for devotional service. When I go to Jaganntha Pur, I shall not be able to see Lord Jaganntha, nor shall I always be able to see r Caitanya Mahprabhu. I have heard that the residential quarters of r Caitanya Mahprabhu are near the temple of Jaganntha. But I shall not have the power to go near the temple. The servants of Lord Jaganntha generally move about tending to their duties, but if they touch me I shall be an offender. Therefore if I sacrifice this body in a good place, my unhappiness will be mitigated and I shall attain an exalted destination. During the Ratha-ytr festival, when Lord Jaganntha comes out of the temple, I shall give up this body under the wheel of His car. After seeing Lord Jaganntha, I shall give up my body under the wheel of the car in the presence of r Caitanya Mahprabhu. This will be the highest benediction of my life. Having made this resolution, Santana Gosvm went to Nlcala, where he asked directions from people and approached the residence of Haridsa hkura. One day when the Lord came to meet them, He suddenly began speaking to Santana Gosvm. My dear Santana, He said, if I could attain Ka by committing suicide, I would certainly give up millions of bodies without a moment's hesitation. You should know that one cannot attain Ka simply by giving up the body. Ka is attainable by devotional service. There is no other means for attaining Him.

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Acts such as suicide are influenced by the mode of ignorance, and in ignorance and passion one cannot understand who Ka is. Unless one discharges devotional service, one cannot awaken one's dormant love for Ka, and there is no means for attaining Him other than awakening that dormant love. Measures like suicide are causes for sin. A devotee never achieves shelter at Ka 's lotus feet by such actions. Caitanya Mahprabhu told Santana Gosvm, Give up all your nonsensical desires, for they are unfavorable for getting shelter at the lotus feet of Ka. Engage yourself in chanting and hearing. Then you will soon achieve the shelter of Ka without a doubt. A person born in a low family is not unfit for discharging devotional service to Lord Ka, nor is one fit for devotional service simply because he is born in an aristocratic family of brhmaas. Anyone who takes to devotional service is exalted, whereas a non-devotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one's family. The Supreme Personality of Godhead, Ka, is always favorable to the humble and meek, but aristocrats, learned scholars and the wealthy are always proud of their positions. One may be born in a brhmaa family and have all twelve brahminical qualities, but if in spite of being thus qualified he is not devoted to the lotus feet of Lord Ka, who has a navel shaped like a lotus, he is not as good as a cala who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brhmaa family or to have brahminical qualities is not sufficient. One must be a pure devotee of the Lord. Thus if a va-paca, or cala, is a devotee, he delivers not only himself but his entire family as well, whereas a brhmaa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.' Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Ka and ecstatic love for Him. Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead. After hearing this, Santana Gosvm was exceedingly astonished. He could understand, My decision to commit suicide has not been greatly appreciated by r Caitanya Mahprabhu.

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Santana Gosvm concluded, Lord r Caitanya Mahprabhu, who knows everything past, present and future has forbidden me to commit suicide. He then fell down, touching the lotus feet of the Lord, and spoke to Him as follows. My Lord, You are the omniscient, merciful, independent Supreme Lord. Exactly like an instrument of wood, I dance as You make me do so. I am lowborn. Indeed, I am the lowest. I am condemned, for I have all the characteristics of a sinful man. If You keep me alive, what will be the profit? Lord r Caitanya Mahprabhu said, Your body is My property. You have already surrendered unto Me. Therefore you no longer have any claim to your body. Why should you want to destroy another's property? Can't you consider what is right and wrong? Your body is My principal instrument for executing many necessary functions. By your body I shall carry out many tasks. You shall have to ascertain the basic principles of a devotee, devotional service, love of Godhead, Vaiava duties and Vaiava characteristics. You will also have to explain Ka's devotional service, establish centers for cultivation of love of Ka, excavate lost places of pilgrimage and teach people how to adopt the renounced order. Mathur-Vndvana is My own very dear abode. I want to do many things there to preach Ka consciousness. By the order of My mother I am sitting here in Jaganntha Pur; therefore, I cannot go to Mathur-Vndvana to teach people how to live there according to religious principles. I have to do all this work through your body, but you want to give it up. How can I tolerate this? CC Antya 4.4-13, 54-58, 60, 65-83

18. The Ornament of a devotee

Santana Gosvm had come to see r Caitanya Mahprabhu at Jaganntha Pur during the month of April-May, and during the month of May-June r Caitanya Mahprabhu tested him. In that month of May-June, r Caitanya Mahprabhu came to the garden of Yamevara [Lord iva] and accepted prasdam there at the request of the devotees. At noon, when it was time for lunch, the Lord called for Santana Gosvm, whose happiness increased because of the call. At noon the sand on the beach was as hot as fire, but Santana Gosvm came by that path. Overwhelmed by joy at being called by the Lord, Santana Gosvm did not feel that his feet were burning in the hot sand. Although the soles of his feet were blistered because of the heat, he nevertheless went to r Caitanya Mahprabhu. There he found that the Lord, having taken His lunch, was resting.

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Govinda gave Santana Gosvm the plate with the remnants of Lord Caitanya's food. After taking the prasdam, Santana Gosvm approached Lord r Caitanya Mahprabhu. When the Lord inquired, By which path have you come? Santana Gosvm replied, I have come on the path along the beach. r Caitanya Mahprabhu said, How did you come along the beach, where the sand is so hot? Why didn't you come by the path in front of the Siha-dvra gate? It is very cool. The hot sand must have blistered your soles. Now you cannot walk. How did you tolerate it? Santana Gosvm replied, I did not feel much pain, nor did I know that there were blisters because of the heat. I have no right to pass by the Siha-dvra, for the servants of Jaganntha are always coming and going there. The servants are always coming and going without interval. If I touch them, I shall be ruined. Having heard all these details, r Caitanya Mahprabhu, greatly pleased, My dear Santana, although you are the deliverer of the entire universe and although even the demigods and great saints are purified by touching you, it is the characteristic of a devotee to observe and protect the Vaiava etiquette. Maintenance of the Vaiava etiquette is the ornament of a devotee. If one transgresses the laws of etiquette, people make fun of him, and thus he is vanquished in both this world and the next. By observing the etiquette, you have satisfied My mind. Who else but you could show this example? CC Antya 4.115-132

19. Loves discretion

Raghuntha dsa did not accept the money and men sent by his father. Therefore the brhmaa and one of the servants stayed there with the money. At that time, Raghuntha dsa began inviting r Caitanya Mahprabhu to his house with great attention for two days every month. The cost for these two occasions was 640 kauis. Therefore he would take that much from the servant and the brhmaa. Raghuntha dsa continued to invite r Caitanya Mahprabhu in this way for two years, but at the end of the second year he stopped. When Raghuntha dsa neglected to invite Lord r Caitanya Mahprabhu for two consecutive months, the Lord, the son of ac, questioned Svarpa Dmodara. The Lord asked, Why has Raghuntha dsa stopped inviting Me? Svarpa Dmodara replied, He must have reconsidered something in his mind.

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I invite r Caitanya Mahprabhu by accepting goods from materialistic people. I know that the Lord's mind is not satisfied by this. My consciousness is impure because I accept all these goods from people who are interested only in pounds, shillings and pence. Therefore by this kind of invitation I get only some material reputation. At my request r Caitanya Mahprabhu accepts the invitations because He knows that a foolish person like me would be unhappy if He did not accept them. Considering all these points, Svarpa Dmodara concluded, he has stopped inviting You. Hearing this, r Caitanya Mahprabhu smiled and spoke as follows. When one eats food offered by a materialistic man, one's mind becomes contaminated, and when the mind is contaminated, one is unable to think of Ka properly. When one accepts an invitation from a person contaminated by the material mode of passion, the person who offers the food and the person who accepts it are both mentally contaminated. Because of Raghuntha dsa's eagerness, I accepted his invitation for many days. It is very good that Raghuntha dsa, knowing this, has now automatically given up this practice. CC Antya 6.268-280

20. Attracted by Love

r Caitanya Mahprabhu used to eat at the temple of acmt every day and also visit the house of rvsa hkura when krtana was performed. Similarly, He was always present when Nitynanda Prabhu danced, and He regularly appeared at the house of Rghava. Lord Gaurasundara is greatly influenced by the love of His devotees. Therefore wherever there is pure devotion to the Lord, the Lord Himself, subdued by such love, appears, and His devotees see Him. CC Antya 2.79-81

21. The Humility of Love

Pradyumna Mira said, My dear Lord, You have made me extremely obliged to You because You have drowned me in a nectarean ocean of talks about Ka. I cannot properly describe the discourses of Rmnanda Rya, for he is not an ordinary human being. He is fully absorbed in the devotional service of the Lord. There is one other thing Rmnanda Rya said to me: Do not consider me the speaker in these talks about Ka. Whatever I speak is personally spoken by Lord r Caitanya Mahprabhu. Like a stringed instrument, I vibrate whatever He causes me to speak. In this way the Lord speaks through my mouth to preach the cult of Ka

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consciousness. Within the world, who will understand this pastime of the Lord's? What I have heard from Rmnanda Rya is like a nectarean ocean of discourses about Ka. Even the demigods, beginning with Lord Brahm, cannot understand all these topics. My dear Lord, You have made me drink this transcendental nectar of Kakath. Therefore I am sold to Your lotus feet, life after life. r Caitanya Mahprabhu said, Rmnanda Rya is a mine of great humility. Therefore he has attributed his own words to another's intelligence. This is a natural characteristic of those advanced in devotional service. They do not personally speak of their own good qualities. CC Antya 5.70-78

Renunciation is the basic principle sustaining the lives of r Caitanya Mahprabhu's devotees. Seeing this renunciation, r Caitanya Mahprabhu, the Supreme Personality of Godhead, is extremely satisfied. Govinda said to r Caitanya Mahprabhu, Raghuntha dsa no longer takes prasdam here. Now he stands at the Siha-dvra, where he begs some alms to eat. When r Caitanya Mahprabhu heard this, He was greatly satisfied. Raghuntha dsa has done well, He said. He has acted suitably for a person in the renounced order. A person in the renounced order should always chant the holy name of the Lord. He should beg some alms to eat, and he should sustain his life in this way. A vairg [a person in the renounced order] should not depend on others. If he does so, he will be unsuccessful, and he will be neglected by Ka. If a renunciant is eager for his tongue to taste different foods, his spiritual life will be lost, and he will be subservient to the tastes of his tongue. The duty of a person in the renounced order is to chant the Hare Ka mantra always. He should satisfy his belly with whatever vegetables, leaves, fruits and roots are available. One who is subservient to the tongue and who thus goes here and there, devoted to the genitals and the belly, cannot attain Ka. The next day, Raghuntha dsa inquired at the lotus feet of Svarpa Dmodara about his duty. I do not know why I have given up household life, he said. What is my duty? Kindly give me instructions. Raghuntha dsa never even spoke a word before the Lord. Instead, he informed the Lord of his desires through Svarpa Dmodara Gosvm and Govinda. The next day, Svarpa Dmodara Gosvm submitted to Lord r Caitanya Mahprabhu, Raghuntha dsa has this to say at Your lotus feet.

22. A Renunciates Love

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I do not know my duty or the goal of my life. Therefore, please personally give me instructions from Your transcendental mouth. Smiling, r Caitanya Mahprabhu told Raghuntha dsa, I have already appointed Svarpa Dmodara Gosvm as your instructor. You may learn from him what your duty is and how to discharge it. I do not know as much as he. Nevertheless, if you want to take instructions from Me with faith and love, you may ascertain your duties from the following words. Do not talk like people in general or hear what they say. You should not eat very palatable food, nor should you dress very nicely. Do not expect honor, but offer all respect to others. Always chant the holy name of Lord Ka, and within your mind render service to Rdh and Ka in Vndvana. I have briefly given you My instructions. Now you will get all details about them from Svarpa Dmodara. One who thinks himself lower than grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give respect to others can very easily always chant the holy name of the Lord. Having heard this, Raghuntha dsa offered prayers at the lotus feet of r Caitanya Mahprabhu, and the Lord, out of great mercy, embraced him. CC Antya 6.220-240

23. This Stone is Ka

After saying this, r Caitanya Mahprabhu again bestowed His mercy upon Raghuntha dsa by giving him a stone from Govardhana Hill and a garland of small conchshells. r Caitanya Mahprabhu instructed Raghuntha dsa, This stone is the transcendental form of Lord Ka. Worship the stone with great eagerness. r Caitanya Mahprabhu continued, Worship this stone in the mode of goodness like a perfect brhmaa, for by such worship you will surely attain ecstatic love of Ka without delay. For such worship, one needs a jug of water and a few flowers from a tulas tree. This is worship in complete goodness when performed in complete purity. With faith and love, you should offer eight soft tulas flowers, each with two tulas leaves, one on each side of each flower. After thus advising him how to worship, Lord r Caitanya Mahprabhu personally offered Raghuntha dsa the govardhana-il with His transcendental hand. As advised by the Lord, Raghuntha dsa worshiped the il in great transcendental jubilation. Svarpa Dmodara gave Raghuntha dsa two cloths, each about six inches long, a wooden platform and a jug in which to keep water.

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Thus Raghuntha dsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Ka, the son of Nanda Mahrja, directly in the stone. Thinking of how he had received the govardhana-il directly from the hands of r Caitanya Mahprabhu, Raghuntha dsa was always overflooded with ecstatic love. The amount of transcendental bliss that Raghuntha dsa enjoyed simply by offering water and tulas is impossible to achieve even if one worships the Deity with sixteen kinds of paraphernalia. After Raghuntha dsa had thus worshiped the govardhana-il for some time, Svarpa Dmodara one day spoke to him as follows. Offer the Govardhana stone eight kauis worth of the first-class sweetmeats known as khj and sandea. If you offer them with faith and love, they will be just like nectar. Raghuntha dsa then began offering the costly sweetmeats known as khj, which Govinda, following the order of Svarpa Dmodara, would supply. When Raghuntha dsa received from r Caitanya Mahprabhu the stone and the garland of conchshells, he could understand the Lord's intention. Thus he thought as follows. By offering me the govardhana-il, r Caitanya Mahprabhu has offered me a place near Govardhana Hill, and by offering me the garland of conchshells, He has offered me shelter at the lotus feet of rmat Rdhr. Raghuntha dsas transcendental bliss was boundless. Forgetting everything external, he served the lotus feet of r Caitanya Mahprabhu with his body and mind. CC Antya 6.287, 294-308

24. A very Confidential message

r Caitanya Mahprabhu told Jagadnanda Paita, Go to Nadia and offer My obeisances to My mother. Touch her lotus feet in My name. Tell her for Me, Please remember that I come here every day and offer My respects to your lotus feet. Any day you desire to feed Me, I certainly come and accept what you offer. I have given up service to you and have accepted the vow of sannysa. I have thus become mad and have destroyed the principles of religion. Mother, please do not take this as an offense, for I, your son, am completely dependent upon you. I am staying here at Nlcala, Jaganntha Pur, according to your order. As long as I live, I shall not leave this place. Following the order of Paramnanda Pur, r Caitanya Mahprabhu sent His mother the prasda clothing left by Lord Jaganntha after His pastimes as a cowherd boy. r Caitanya Mahprabhu very carefully brought first-class prasdam from Lord

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Jaganntha and sent it in separate packages to His mother and the devotee r Caitanya Mahprabhu is the topmost gem of all devotees of mothers. He rendered service to His mother even after He had accepted the vow of sannysa. Jagadnanda Paita thus went to Nadia, and when he met acmt, he conveyed to her all the Lord's salutations. He then met all the other devotees, headed by Advaita crya, and gave them the prasdam of Jaganntha. After staying for one month, he took permission from mother ac to leave. When he went to Advaita crya and also asked His permission to return, Advaita Prabhu gave him a message to deliver to r Caitanya Mahprabhu. Advaita crya had written a sonnet in equivocal language with an import that r Caitanya Mahprabhu could understand but others could not. In His sonnet, Advaita Prabhu first offered His obeisances hundreds and thousands of times unto the lotus feet of Lord r Caitanya Mahprabhu. He then submitted the following statement at His lotus feet. Please inform r Caitanya Mahprabhu, who is acting like a madman, that everyone here has become mad like Him. Inform Him also that in the marketplace rice is no longer in demand. Further tell Him that those now mad in ecstatic love are no longer interested in the material world. Also tell r Caitanya Mahprabhu that one who has also become a madman in ecstatic love [Advaita Prabhu] has spoken these words. When he heard Advaita crya's statement, Jagadnanda Paita began to laugh, and when he returned to Jaganntha Pur, Nlcala, he informed Caitanya Mahprabhu of everything. After hearing the equivocal sonnet by Advaita crya, r Caitanya Mahprabhu quietly smiled. That is His order, He said. Then He fell silent. Although he knew the secret, Svarpa Dmodara Gosvm inquired from the Lord, What is the meaning of this sonnet? I could not understand it. r Caitanya Mahprabhu replied, Advaita crya is a great worshiper of the Lord and is very expert in the regulative principles enjoined in the Vedic literatures. Advaita crya invites the Lord to come and be worshiped, and to perform the worship He keeps the Deity for some time. After the worship is completed, He sends the Deity somewhere else. I do not know the meaning of this sonnet, nor do I know what is in Advaita Prabhu's mind. Advaita crya is a great mystic. No one can understand Him. He is expert in writing sonnets that even I Myself cannot understand. Hearing this, all the devotees were astonished, especially Svarpa Dmodara, who became somewhat morose. From that day on, r Caitanya Mahprabhu's emotional state changed markedly; His feelings of separation from Ka doubled in intensity. CC Antya 19.6-30

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Expressions of Love
1. Plunderers of the Storehouse of Love
The characteristics of Ka are understood to be a storehouse of transcendental love. Although that storehouse of love certainly came with Ka when He was present, it was sealed. But when r Caitanya Mahprabhu came with His associates of the Paca-tattva, they broke the seal and plundered the storehouse to taste transcendental love of Ka. The more they tasted it, the more their thirst for it grew. r Paca-tattva themselves danced again and again and thus made it easier to drink nectarean love of Godhead. They danced, cried, laughed and chanted like madmen, and in this way they distributed love of Godhead. In distributing love of Godhead, Caitanya Mahprabhu and His associates did not consider who was a fit candidate and who was not, nor where such distribution should or should not take place. They made no conditions. Wherever they got the opportunity, the members of the Paca-tattva distributed love of Godhead. Although the members of the Paca-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times. The flood of love of Godhead swelled in all directions, and thus young men, old men, women and children were all immersed in that inundation. The Ka consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue or even lame, invalid or blind. When the five members of the Paca-tattva saw the entire world drowned in love of Godhead and the seed of material enjoyment in the living entities completely destroyed, they all became exceedingly happy. The more the five members of the Paca-tattva cause the rains of love of Godhead to fall, the more the inundation increases and spreads all over the world. CC di 7.20-28

2. Loves Gardener

I take shelter of the Supreme Personality of Godhead r Caitanya Mahprabhu, who Himself is the tree of transcendental love of Ka, its gardener and also the bestower and enjoyer of its fruits. Lord Caitanya thought, My name is Vivambhara, one who maintains the entire universe. Its meaning will be actualized if I can fill the whole universe with love of Godhead. Thinking in this way, He accepted the duty of a planter and began to grow a garden in Navadvpa.

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Thus the Lord brought the desire tree of devotional service to this earth and became its gardener. He sowed the seed and sprinkled upon it the water of His will. All glories to r Mdhavendra Pur, the storehouse of all devotional service unto Ka! He is a desire tree of devotional service, and it is in him that the seed of devotional service first fructified. The seed of devotional service next fructified in the form of r vara Pur, and then the gardener Himself, Caitanya Mahprabhu, became the main trunk of the tree of devotional service. By His inconceivable powers, the Lord became the gardener, the trunk and the branches simultaneously. Paramnanda Pur, Keava Bhrat, Brahmnanda Pur and Brahmnanda Bhrat, r Viu Pur, Keava Pur, Knanda Pur, r Nsiha Trtha and Sukhnanda Pur these nine sannys roots all sprouted from the trunk of the tree. Thus the tree stood steadfastly on the strength of these nine roots. With the sober and grave Paramnanda Pur as the central root and the other eight roots in the eight directions, the tree of Caitanya Mahprabhu stood firmly. From the trunk grew many branches, and above them innumerable others. Thus the branches of the Caitanya tree formed a cluster or society, with great branches covering all the universe. From each branch grew many hundreds of subbranches. No one can count how many branches thus grew. I shall try to name the foremost of the innumerable branches. Please hear the description of the Caitanya tree. At the top of the tree the trunk branched into two. One trunk was named r Advaita Prabhu and the other r Nitynanda Prabhu. From these two trunks grew many branches and subbranches that covered the entire world. These branches and subbranches and their subbranches became so numerous that no one can actually write about them. Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all. As a big fig tree bears fruits all over its body, each part of the tree of devotional service bore fruit. Since r Ka Caitanya Mahprabhu was the original trunk, the taste of the fruits that grew on the branches and subbranches surpassed the taste of nectar. The fruits ripened and became sweet and nectarean. The gardener, r Caitanya Mahprabhu, distributed them without asking any price. All the wealth in the three worlds cannot equal the value of one such nectarean fruit of devotional service.

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Not considering who asked for it and who did not, nor who was fit and who unfit to receive it, Caitanya Mahprabhu distributed the fruit of devotional service. The transcendental gardener, r Caitanya Mahprabhu, distributed handful after handful of fruit in all directions, and when the poor, hungry people ate the fruit, the gardener smiled with great pleasure. Lord Caitanya thus addressed the multifarious varieties of branches and subbranches of the tree of devotional service: Since the tree of devotional service is transcendental, every one of its parts can perform the action of all the others. Although a tree is supposed to be immovable, this tree nevertheless moves. All the parts of this tree are spiritually cognizant, and thus as they grow they spread all over the world. I am the only gardener. How many places can I go? How many fruits can I pick and distribute? It would certainly be a very laborious task to pick the fruits and distribute them alone, and still I suspect that some would receive them and others would not. Therefore I order every man within this universe to accept this Ka consciousness movement and distribute it everywhere. I am the only gardener. If I do not distribute these fruits, what shall I do with them? How many fruits can I alone eat? By the transcendental desire of the Supreme Personality of Godhead, water has been sprinkled all over the tree, and thus there are innumerable fruits of love of Godhead. Distribute this Ka consciousness movement all over the world. Let people eat these fruits and ultimately become free from old age and death. CC di 9.6-39

3. meditations on mdhavendra Pur

Chapter One: Once, r Mdhavendra Pur traveled to Vndvana, where he came upon the hill known as Govardhana. Mdhavendra Pur was almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell to the ground. He could not discriminate whether he was in a proper place or not. After circumambulating the hill, Mdhavendra Pur went to Govinda-kua and took his bath. He then sat beneath a tree to take his evening rest. While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before Mdhavendra Pur and, smiling, addressed him as follows. O Mdhavendra Pur, please drink the milk I have brought. Why dont you beg some food to eat? What kind of meditation are you undergoing? When he saw the beauty of that boy, Mdhavendra Pur became very satisfied.

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Hearing His sweet words, he forgot all hunger and thirst. Mdhavendra Pur said, Who are You? Where do You reside? And how did You know that I was fasting? The boy replied, Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts. In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables. The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you. The boy continued, I must go very soon to milk the cows, but I shall return and take back this milk pot from you. Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and Mdhavendra Purs heart was filled with wonder. After drinking the milk, Mdhavendra Pur washed the pot and put it aside. He looked toward the path, but the boy never returned. Mdhavendra Pur could not sleep. He sat and chanted the Hare Ka mahmantra, and at the end of the night he dozed a little, and his external activities stopped. In a dream Mdhavendra Pur saw the very same boy. The boy came before him and, holding his hand, took him to a bush in the jungle. The boy showed Mdhavendra Pur the bush and said, I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds and scorching heat. Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill. Please construct a temple on top of that hill, the boy continued, and install Me in that temple. After this, wash Me with large quantities of cold water so that My body may be cleansed. For many days I have been observing you, and I have been wondering, When will Mdhavendra Pur come here to serve Me? I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered. My name is Gopla. I am the lifter of Govardhana Hill. I was installed by Vajra, and here I am the authority. When the Muslims attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care. After saying this, the boy disappeared. Then Mdhavendra Pur woke up and began to consider his dream.

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Mdhavendra Pur began to lament, I saw Lord Ka directly, but I could not recognize Him! Thus he fell down on the ground in ecstatic love. Mdhavendra Pur cried for some time, but then he fixed his mind on executing the order of Gopla. Thus he became tranquil. CC madhya 4.21-46 Chapter Two: After taking his morning bath, Mdhavendra Pur entered the village and assembled all the people. Then he spoke as follows. The proprietor of this village, Govardhana-dhr, is lying in the bushes. Let us go there and rescue Him from that place. The bushes are very dense, and we will not be able to enter the jungle. Therefore take choppers and spades to clear the way. After hearing this, all the people accompanied Mdhavendra Pur with great pleasure. According to his directions, they cut down bushes, cleared a path and entered the jungle. When they saw the Deity covered with dirt and grass, they were all struck with wonder and pleasure. After they had cleansed the body of the Deity, some of them said, The Deity is very heavy. No single person can move Him. Since the Deity was very heavy, some of the stronger men assembled to carry Him to the top of the hill. Mdhavendra Pur also went there. A big stone was made into a throne, and the Deity was installed upon it. Another big stone was placed behind the Deity for support. All the brhmaa priests of the village gathered together with nine waterpots, and water from Govinda-kua lake was brought there and filtered. When the Deity was being installed, nine hundred pots of water were brought from Govinda-kua. There were musical sounds of bugles and drums and the singing of women. During the festival at the installation ceremony, some people sang and some danced. All the milk, yogurt and clarified butter in the village was brought to the festival. Various foods and sweetmeats, as well as other kinds of presentations, were brought there. I am unable to describe all these. The villagers brought a large quantity of tulas leaves, flowers, and various kinds of garments. Then r Mdhavendra Pur personally began the abhieka [bathing ceremony]. After all inauspicious things were driven away by the chanting of the mantra, the Deitys bathing ceremony started. First the Deity was massaged with a large quantity of oil, so that His body became very glossy. After the first bathing, further bathings were conducted with paca-gavya and then with pacmta. Then the mah-snna was performed with ghee and water,

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which had been brought in one hundred pots. After the mah-snna was finished, the Deity was again massaged with scented oil and His body made glossy. Then the last bathing ceremony was performed with scented water kept within a conchshell. After the body of the Deity was cleansed, He was dressed very nicely with new garments. Then sandalwood pulp, tulas garlands and other fragrant flower garlands were placed upon the body of the Deity. After the bathing ceremony was finished, incense and lamps were burned and all kinds of food offered before the Deity. These foods included yogurt, milk and as many sweetmeats as were received. The Deity was first offered many varieties of food, then scented drinking water in new pots, and then water for washing the mouth. Finally pan mixed with a variety of spices was offered. After the last offering of tmbla and pan, bhoga-rtrika was performed. Finally everyone offered various prayers and then obeisances, falling flat before the Deity in full surrender. The wonderful festival and installation of r Goplaj was arranged in one day. Certainly all this was accomplished by the potency of Gopla. No one but a devotee can understand this. CC madhya 4.47-66, 79 Chapter Three: Going into South India, r Mdhavendra Pur visited Remu, where Gopntha is situated. Upon seeing the beauty of the Deity, Mdhavendra Pur was overwhelmed. In the corridor of the temple, from which people generally viewed the Deity, Mdhavendra Pur chanted and danced. Then he sat down there and asked a brhmaa what kinds of foods they offered to the Deity. From the excellence of the arrangements, Mdhavendra Pur understood by deduction that only the best food was offered. Mdhavendra Pur thought, I shall inquire from the priest what foods are offered to Gopntha so that by making arrangements in our kitchen, we can offer similar foods to r Gopla. When the brhmaa priest was questioned about this matter, he explained in detail what kinds of foods were offered to the Deity of Gopntha. The brhmaa priest said, In the evening the Deity is offered sweet rice in twelve earthen pots. Because the taste is as good as nectar [amta], it is named amta-keli. This sweet rice is celebrated throughout the world as gopntha-ka. It is not offered anywhere else in the world. While Mdhavendra Pur was talking with the brhmaa priest, the sweet rice was placed before the Deity as an offering. Hearing this, Mdhavendra Pur thought as follows.

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If, without my asking, a little sweet rice is given to me, I can then taste it and make a similar preparation to offer my Lord Gopla. Mdhavendra Pur became greatly ashamed when he desired to taste the sweet rice, and he immediately began to think of Lord Viu. While he was thus thinking of Lord Viu, the offering was completed, and the rati ceremony began. After the rati was finished, Mdhavendra Pur offered his obeisances to the Deity and then left the temple. He did not say anything more to anyone. Mdhavendra Pur avoided begging. He was completely unattached and indifferent to material things. If, without his begging, someone offered him some food, he would eat; otherwise he would fast. A paramahasa like Mdhavendra Pur is always satisfied in the loving service of the Lord. Material hunger and thirst cannot impede his activities. When he desired to taste a little sweet rice offered to the Deity, he considered that he had committed an offense by desiring to eat what was being offered to the Deity. Mdhavendra Pur left the temple and sat down in the village marketplace, which was vacant. Sitting there, he began to chant. In the meantime, the temple priest laid the Deity down to rest. Finishing his daily duties, the priest went to take rest. In a dream he saw the Gopntha Deity come to talk to him, and He spoke as follows. O priest, please get up and open the door of the temple. I have kept one pot of sweet rice for the sannys Mdhavendra Pur. This pot of sweet rice is just behind My cloth curtain. You did not see it because of My tricks. A sannys named Mdhavendra Pur is sitting in the vacant marketplace. Please take this pot of sweet rice from behind Me and deliver it to him. Awaking from the dream, the priest immediately rose from bed and thought it wise to take a bath before entering the Deitys room. He then opened the temple door. According to the Deitys directions, the priest found the pot of sweet rice behind the cloth curtain. He removed the pot and mopped up the place where it had been kept. He then went out of the temple. Closing the door of the temple, he went to the village with the pot of sweet rice. He called out in every stall in search of Mdhavendra Pur. Holding the pot of sweet rice, the priest called, Will he whose name is Mdhavendra Pur please come and take this pot! Gopntha has stolen this pot of sweet rice for you! The priest continued, Would the sannys whose name is Mdhavendra Pur please come and take this pot of sweet rice and enjoy the prasdam with great happiness! You are the most fortunate person within these three worlds! Hearing this invitation, Mdhavendra Pur came out and identified himself. The

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priest then delivered the pot of sweet rice and offered his obeisances, falling flat before him. When the story about the pot of sweet rice was explained to him in detail, r Mdhavendra Pur at once became absorbed in ecstatic love of Ka. Upon seeing the ecstatic loving symptoms manifest in Mdhavendra Pur, the priest was struck with wonder. He could understand why Ka had become so much obliged to him, and he saw that Kas action was befitting. The priest offered his obeisances to Mdhavendra Pur and returned to the temple. Then, in ecstasy, Mdhavendra Pur ate the sweet rice offered to him by Ka. After this, Mdhavendra Pur washed the pot and broke it into pieces. He then bound all the pieces in his outer cloth and kept them nicely. Each day, Mdhavendra Pur would eat one piece of that earthen pot, and after eating it he would immediately be overwhelmed with ecstasy. These are wonderful stories. CC madhya 4.112-140 Chapter Four: Lord r Caitanya Mahprabhu asked Nitynanda Prabhu to judge whether there was anyone within the world as fortunate as Mdhavendra Pur. r Caitanya Mahprabhu said, Mdhavendra Pur was so fortunate that Ka personally appeared before him on the plea of delivering milk. Three times the Lord gave orders to Mdhavendra Pur in dreams. Being obliged because of the loving affairs of Mdhavendra Pur, Lord Ka Himself appeared as the Gopla Deity, and, accepting his service, He liberated the whole world. On account of Mdhavendra Pur, Lord Gopntha stole the pot of sweet rice. Thus He became famous as Kra-cor [the thief who stole the sweet rice]. Mdhavendra Pur smeared the sandalwood pulp over the body of Gopntha, and in this way he was overpowered with love of Godhead. In the provinces of India governed by the Muslims, there was much inconvenience in travelling with sandalwood and camphor. Because of this, Mdhavendra Pur might have gotten into trouble. This became known to the Gopla Deity. The Lord is very merciful and attached to His devotees, so when Gopntha was covered with sandalwood pulp, Mdhavendra Purs labor became successful. Caitanya Mahprabhu placed the standard of Mdhavendra Purs intense love before Nitynanda Prabhu for judgment. All his loving activities are uncommon, Caitanya Mahprabhu said. Indeed, one is struck with wonder to hear of his activities. Caitanya Mahprabhu continued, r Mdhavendra Pur used to remain alone. He was completely renounced and always very silent. He was uninterested in everything material, and for fear of talking about mundane things, he always lived without a companion.

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After receiving the transcendental orders of Gopla, this great personality traveled thousands of miles just to collect sandalwood by begging. Although Mdhavendra Pur was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of r Gopla. Without considering his personal comforts, Mdhavendra Pur carried one maund [about eighty-two pounds] of sandalwood and twenty tols [about eight ounces] of camphor to smear over the body of Gopla. This transcendental pleasure was sufficient for him. Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Mdhavendra Pur showed him the release papers given by the government and consequently escaped difficulties. Mdhavendra Pur was not at all anxious during the long journey to Vndvana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen. Although Mdhavendra Pur did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Vndvana for Gopla. This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead. r Gopla wanted to show how intensely Mdhavendra Pur loved Ka; therefore He asked him to go to Nlcala to fetch sandalwood and camphor. With great trouble and after much labor, Mdhavendra Pur brought the load of sandalwood to Remu. However, he was still very pleased; he discounted all the difficulties. To test the intense love of Mdhavendra Pur, Gopla, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nlcala, and when Mdhavendra Pur passed this examination, the Lord became very merciful to him. Such behavior exhibited in loving service between the devotee and the devotees lovable object, r Ka, is transcendental. It is not possible for a common man to understand. Common men do not even have the capacity. CC madhya 4.171-190

4. When Good Qualities Are Faults

r Caitanya Mahprabhu called all His devotees together and, holding them by the hand, humbly informed them, You are all more dear to Me than My life. I can give up My life, but to give you up is difficult for Me. You are all My friends, and you have properly executed the duties of friends by bringing Me here to Jaganntha Pur and giving Me the chance to see Lord

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Jaganntha in the temple. I now beg all of you for one bit of charity. Please give Me permission to leave for a tour of South India. I shall go to search out Vivarpa. Please forgive Me, but I want to go alone; I do not wish to take anyone with Me. Until I return from Setubandha, all of you dear friends should remain at Jaganntha Pur. Knowing everything, r Caitanya Mahprabhu was aware that Vivarpa had already passed away. A pretense of ignorance was necessary, however, so that He could go to South India and liberate the people there. Upon hearing this message from r Caitanya Mahprabhu, all the devotees became very unhappy and remained silent with sullen faces. Nitynanda Prabhu then said, How is it possible for You to go alone? Who can tolerate this? Let one or two of us go with You; otherwise You may fall into the clutches of thieves and rogues along the way. They may be whomever You like, but two persons should go with You. Indeed, I know all the paths to the different places of pilgrimage in South India. Just order Me, and I shall go with You. The Lord replied, I am simply a dancer, and You are the wire-puller. However You pull the wires to make Me dance, I shall dance in that way. After accepting the sannysa order, I decided to go to Vndvana, but You took Me instead to the house of Advaita Prabhu. While on the way to Jaganntha Pur, You broke My sannysa staff. I know that all of you have great affection for Me, but such things disturb My activities. Jagadnanda wants Me to enjoy bodily sense gratification, and out of fear I do whatever he tells Me. If I sometimes do something against his desire, out of anger he will not talk to Me for three days. Being a sannys, I have a duty to lie down on the ground and to take a bath three times a day, even during the winter. But Mukunda becomes very unhappy when he sees My severe austerities. Of course, Mukunda does not say anything, but I know that he is very unhappy within, and upon seeing him unhappy, I become twice as unhappy. Although I am in the renounced order of life and Dmodara is a brahmacr, he still keeps a stick in his hand just to educate Me. According to Dmodara, I am still a neophyte as far as social etiquette is concerned; therefore he does not like My independent nature. Dmodara Paita and others are more advanced in receiving the mercy of Lord

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Ka; therefore they are independent of public opinion. As such, they want Me to enjoy sense gratification, even though it be unethical. But since I am a poor sannys, I cannot abandon the duties of the renounced order, and therefore I follow them strictly. You should all therefore remain here in Nlcala for some days while I tour the sacred places of pilgrimage alone. Actually the Lord was controlled by the good qualities of all His devotees. On the pretense of attributing faults, He tasted all these qualities. No one can properly describe Lord r Caitanya Mahprabhus affection for His devotees. He always tolerated all kinds of personal unhappiness resulting from His acceptance of the renounced order of life. The regulative principles observed by Caitanya Mahprabhu were sometimes intolerable, and all the devotees became greatly affected by them. Although strictly observing the regulative principles, Caitanya Mahprabhu could not tolerate the unhappiness felt by His devotees. Therefore, to prevent them from accompanying Him and becoming unhappy, r Caitanya Mahprabhu declared their good qualities to be faults. CC madhya 7.7-32

5. A Human Chain of Love

Almost like a mad lion, Lord r Caitanya Mahprabhu went on His tour filled with ecstatic love and performing sankrtana, chanting Kas names as follows. The Lord chanted: Ka! Ka! Ka! Ka! Ka! Ka! Ka! He/ Ka! Ka! Ka! Ka! Ka! Ka! Ka! He/ Ka! Ka! Ka! Ka! Ka! Ka! raka mm/ Ka! Ka! Ka! Ka! Ka! Ka! phi mm/ That is, O Lord Ka, please protect Me and maintain Me. He also chanted: Rma! Rghava! Rma! Rghava! Rma! Rghava! raka mm/ Ka! Keava! Ka! Keava! Ka! Keava! phi mm/ That is, O Lord Rma, descendant of King Raghu, please protect Me. O Ka, O Keava, killer of the Ke demon, please maintain Me. Chanting this verse, Lord r Caitanya Mahprabhu, known as Gaurahari, went on His way. As soon as He saw someone, He would request him to chant Hari! Hari! Whoever heard Lord Caitanya Mahprabhu chant Hari! Hari! also chanted the holy name of Lord Hari and Ka. In this way they all followed the Lord, very eager to see Him. After some time the Lord would embrace these people and bid them return home, having invested each of them with spiritual potency. Each of these empowered persons would return to his own village, always chanting the holy name of Ka and sometimes laughing, crying and dancing.

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Such an empowered person would request everyone and anyone whomever he saw to chant the holy name of Ka. In this way all the villagers would also become devotees of the Supreme Personality of Godhead. People from different villages who came to see such an empowered individual would become like him simply by seeing him and receiving the mercy of his glance. When each of these newly empowered individuals returned to his own village, he also converted the villagers into devotees. And when others came from different villages to see him, they were also converted. In this way, as empowered men went from one village to another, all the people of South India became devotees. Thus many hundreds of people became Vaiavas when they passed the Lord on the way and were embraced by Him. In whatever village r Caitanya Mahprabhu stayed to accept alms, many people came to see Him. By the mercy of the Supreme Lord, r Caitanya Mahprabhu, everyone became a first-class devotee. Later they became teachers or spiritual masters and liberated the entire world. In this way the Lord went to the extreme southern part of India, and He converted all the provinces to Vaiavism. Lord r Caitanya Mahprabhu did not manifest His spiritual potencies at Navadvpa, but He did manifest them in South India and liberated all the people CC madhya 7.95-109

6. Simple for the Simple

In the holy place of r Raga-ketra, a brhmaa Vaiava used to visit the temple daily and recite the entire text of the Bhagavad-gt. The brhmaa regularly read the eighteen chapters of the Bhagavad-gt in great transcendental ecstasy, but because he could not pronounce the words correctly, people used to joke about him. Due to his incorrect pronunciation, people sometimes criticized him and laughed at him, but he did not care. He was full of ecstasy due to reading the Bhagavadgt and was personally very happy. While reading the book, the brhmaa experienced transcendental bodily transformations. The hairs on his body stood on end, tears welled up in his eyes, and his body trembled and perspired as he read. Seeing this, r Caitanya Mahprabhu became very happy. r Caitanya Mahprabhu asked the brhmaa, My dear sir, why are you in such ecstatic love? Which portion of the Bhagavad-gt gives you such transcendental pleasure? The brhmaa replied, I am illiterate and therefore do not know the meaning of

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the words. Sometimes I read the Bhagavad-gt correctly and sometimes incorrectly, but in any case I am doing this in compliance with the orders of my spiritual master. The brhmaa continued, Actually I only see Lord Ka sitting on a chariot as Arjunas charioteer. Taking the reins in His hands, He appears very beautiful and blackish. While seeing Lord Ka sitting in a chariot and instructing Arjuna, I am filled with ecstatic happiness. As long as I read the Bhagavad-gt, I simply see the Lords beautiful features. It is for this reason that I am reading the Bhagavad-gt, and my mind cannot be distracted from this. r Caitanya Mahprabhu told the brhmaa, Indeed, you are an authority in the reading of the Bhagavad-gt. Whatever you know constitutes the real purport of the Bhagavad-gt. After saying this, Lord Caitanya Mahprabhu embraced the brhmaa, and the brhmaa, catching the lotus feet of the Lord, began to cry. The brhmaa said, Upon seeing You, my happiness is doubled. I take it that You are the same Lord Ka. The mind of the brhmaa was purified by the revelation of Lord Ka, and therefore he could understand the truth of r Caitanya Mahprabhu in all details. r Caitanya Mahprabhu then taught the brhmaa very thoroughly and requested him not to disclose the fact that He was Lord Ka Himself. That brhmaa became a great devotee of r Caitanya Mahprabhu, and for four continuous months he did not give up the Lords company. CC madhya 9.93-107

7. Bewildered by Love

Chapter One: One day My mother, ac, offered food to lagrma Viu. She offered rice cooked from li paddies, various kinds of vegetables, spinach, curry made of banana flowers, fried paola with nimba leaves, pieces of ginger with lemon, and also yogurt, milk, sugar candy and many other foods. Taking the food upon her lap, Mother was crying to think that all that food was very dear to her Nimi. My mother was thinking, Nimi is not here. Who will accept all this food? As she meditated upon Me in this way, her eyes filled with tears. While she was thus thinking and crying, I immediately went there with great haste and ate everything. Seeing the dish empty, she wiped her tears away. She then began to wonder who had eaten all that food. Why is the plate empty? she wondered, doubting that Bla-gopla had eaten it all. She began to wonder whether there had actually been anything on the plate in the first place. Then again she thought that some animal might have come and eaten everything.

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She thought, Perhaps by mistake I did not put any food on the plate. So thinking, she went into the kitchen and saw the pots. When she saw that all the pots were still filled with rice and vegetables, there was some doubt in her mind, and she was astonished. Thus wondering, she called na, the servant, and had the place cleaned again. She then offered another plate to Gopla. Now whenever she prepares some good cooked food and wants to feed it to Me, she cries in great anxiety. Being obliged by her love, I am brought there to eat. Mother knows all these things internally and feels happiness, but externally she does not accept them. Such an incident took place on the last Vijay-daam day. You can ask her about this incident and thus make her believe that I actually go there. CC madhya 15.54-66 Chapter Two: r Caitanya Mahprabhu then informed everyone, Just hear about the pure devotional service rendered to Ka by Rghava Paita. Indeed, Rghava Paitas service is supremely pure and highly accomplished. Apart from other commodities, just hear about his offering of coconuts. A coconut is sold at the rate of five gas each. Although he already has hundreds of trees and millions of fruits, he is still very eager to hear about the place where sweet coconuts are available. He collects coconuts with great endeavor from a place twenty miles away, and he pays four paas each for them. Every day five to seven coconuts are clipped and put into water to keep cool. At the time of offering bhoga, the coconuts are again clipped and cleansed. After holes are made in them at the top, they are offered to Lord Ka. Lord Ka drinks the juice from these coconuts, and sometimes the coconuts are left drained of juice. At other times the coconuts remain filled with juice. When Rghava Paita sees that the juice has been drunk from the coconuts, he is very pleased. He then breaks the coconuts, takes out the pulp and puts it on another plate. After offering the pulp, he meditates outside the temple door. In the meantime, Lord Ka, having eaten the pulp, leaves the plate empty. Sometimes, after eating the pulp, Ka fills the plate again with new pulp. In this way, the faith of Rghava Paita increases, and he floats in an ocean of love. One day it so happened that about ten coconuts were properly clipped and brought by a servant to offer to the Deity. When the coconuts were brought, there was little time to offer them because it was already late. The servant, holding the container of coconuts, remained standing at the door.

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Rghava Paita then saw that the servant touched the ceiling above the door and then touched the coconuts with the same hand. Rghava Paita then said, People are always coming and going through that door. The dust from their feet blows up and touches the ceiling. After touching the ceiling above the door, you have touched the coconuts. Now they are no longer fit to be offered to Ka because they are contaminated. Such is the service of Rghava Paita. He did not accept the coconuts but threw them over the wall. His service is purely based on unalloyed love, and it conquers the whole world. Thereafter, Rghava Paita had other coconuts gathered, cleansed and clipped, and with great attention he offered them to the Deity to eat. In this way, from distant villages he collects excellent bananas, mangoes, oranges, jackfruits and whatever other first-class fruits he has heard about. All these fruits are collected from distant places and bought at a high price. After trimming them with great care and purity, Rghava Paita offers them to the Deity. Thus with great care and attention Rghava Paita prepares spinach, other vegetables, radishes, fruits, chipped rice, powdered rice and sweetmeats. He prepares cakes, sweet rice, condensed milk and everything else with great attention, and the cooking conditions are purified so that the food is first class and delicious. Rghava Paita also offers all kinds of pickles, such as kamdi. He offers various scents, garments, ornaments and the best of everything. Thus Rghava Paita serves the Lord in an incomparable way. Everyone is very much satisfied just to see him. r Caitanya Mahprabhu then mercifully embraced Rghava Paita. CC madhya 15.69-92 Chapter Three: r Caitanya Mahprabhu (then) turned His attention to three persons Mukunda dsa, Raghunandana and r Narahari inhabitants of the place called Khaa. r Caitanya Mahprabhu, the son of mother ac, next asked Mukunda dsa, You are the father, and your son is Raghunandana. Is that so? Or is rla Raghunandana your father and you are his son? Please let Me know the facts so that My doubts will go away. Mukunda replied, Raghunandana is my father, and I am his son. This is my decision. All of us have attained devotion to Ka due to Raghunandana. Therefore in my

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mind he is my father. Hearing Mukunda dsa give this proper decision, r Caitanya Mahprabhu confirmed it, saying, Yes, it is correct. One who awakens devotion to Ka is certainly the spiritual master. r Caitanya Mahprabhu became very happy just to speak of the glories of His devotees. Indeed, when He spoke of their glories, it was as if He had five faces. r Caitanya Mahprabhu then informed all His devotees, Please hear about Mukundas love of Godhead. It is a very deep and pure love and can only be compared to purified gold. Mukunda dsa externally appears to be a royal physician engaged in governmental service, but internally he has a deep love for Ka. Who can understand his love? One day Mukunda dsa, the royal physician, was seated with the Muslim King on a high platform and was telling the King about medical treatment. While the King and Mukunda dsa were conversing, a servant brought a fan made of peacock feathers to shade the Kings head from the sun. Consequently he held the fan above the Kings head. Just by seeing the peacock-feathered fan, Mukunda dsa became absorbed in ecstatic love of Godhead and fell from the high platform onto the ground. The King, fearing that the royal physician had been killed, personally descended and brought him to consciousness. When the King asked Mukunda, Where is it paining you? Mukunda replied, I am not very much pained. The King then inquired, Mukunda, why did you fall down? Mukunda replied, My dear King, I have a disease like epilepsy. Being extraordinarily intelligent, the King could understand the whole affair. In his estimation, Mukunda was a most uncommon, exalted, liberated personality. CC madhya 15.112-127 Chapter Four: r Caitanya Mahprabhu said, Previously I induced Murri Gupta again and again to be allured by Lord Ka. I said to him, My dear Gupta, Lord r Ka, Vrajendra-kumra, is the supreme sweetness. Ka is the Supreme Personality of Godhead, the origin of all incarnations and the source of everything. He is pure transcendental love itself, and He is the reservoir of all pleasure. Ka is the reservoir of all transcendental qualities. He is like a mine of gems. He is expert at everything, very intelligent and sober, and He is the summit of all transcendental humors. His character is very sweet, and His pastimes are melodious. He is expert in intelligence, and thus He enjoys all His pastimes and mellows.

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I then requested Murri Gupta, Worship Ka and take shelter of Him. But for His service, nothing appeals to the mind. In this way, he heard from Me again and again. By My influence, his mind was a little converted. Murri Gupta then replied, I am Your servant and Your order-carrier. I have no independent existence. After this, Murri Gupta went home and spent the whole night thinking how he would have to give up the association of Raghuntha, Lord Rmacandra. Thus he was overwhelmed. Murri Gupta then began to pray at the lotus feet of Lord Rmacandra. He prayed that death would come that night because it was not possible for him to give up the service of the lotus feet of Raghuntha. Thus Murri Gupta cried the entire night. There was no rest for his mind; therefore he could not sleep but stayed awake the entire night. In the morning Murri Gupta came to see Me. Catching hold of My feet and crying, he submitted an appeal. Murri Gupta said, I have sold my head unto the lotus feet of Raghuntha. I cannot withdraw my head, for that would give me too much pain. It is not possible for me to give up the service of Raghunthas lotus feet. At the same time, if I do not do so I shall break Your order. What can I do? In this way Murri Gupta appealed to Me, saying, You are all-merciful, so kindly grant me this mercy: Let me die before You so that all my doubts will be finished. Hearing this, I became very happy. I then raised Murri Gupta and embraced him. I said to him, All glories to you, Murri Gupta! Your method of worship is very firmly fixed so much so that even upon My request your mind did not turn. The servitor must have love and affection for the lotus feet of the Lord exactly like this. Even if the Lord wants separation, a devotee cannot abandon the shelter of His lotus feet. Just to test your firm faith in your Lord, I requested you again and again to change your worship from Lord Rmacandra to Ka. In this way, I congratulated Murri Gupta, saying, Indeed, you are the incarnation of Hanumn. Consequently you are the eternal servant of Lord Rmacandra. Why should you give up the worship of Lord Rmacandra and His lotus feet? CC madhya 15.138-156 Chapter Five: r Caitanya Mahprabhu then embraced Vsudeva Datta and began to speak of his glories as if He had a thousand mouths. When Caitanya Mahprabhu glorified him, Vsudeva Datta immediately became very much embarrassed and shy. He then submitted himself, touching the Lords lotus feet.

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Vsudeva Datta told Caitanya Mahprabhu, My dear Lord, You incarnate just to deliver all conditioned souls. I now have one petition, which I wish You would accept. My Lord, You are certainly able to do whatever You like, and You are indeed merciful. If You so desire, You can very easily do whatever You want. My Lord, my heart breaks to see the sufferings of all the conditioned souls; therefore I request You to transfer the karma of their sinful lives upon my head. My dear Lord, let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living entities. Please finish their diseased material life. When r Caitanya Mahprabhu heard Vsudeva Dattas statement, His heart became very soft. Tears flowed from His eyes, and He began to tremble. In a faltering voice He spoke as follows. Accepting Vsudeva Datta as a great devotee, the Lord said, Such a statement is not at all astonishing because you are the incarnation of Prahlda Mahrja. It appears that Lord Ka has bestowed complete mercy upon you. There is no doubt about it. Whatever a pure devotee wants from his master, Lord Ka doubtlessly grants because He has no duty other than to fulfill the desire of His devotee. If you desire the deliverance of all living entities within the universe, then all of them can be delivered even without your undergoing the tribulations of sinful activity. Ka is not incapable, for He has all potencies. Why would He induce you to suffer the sinful reactions of other living entities? Whosoever welfare you desire immediately becomes a Vaiava, and Ka delivers all Vaiavas from the reactions of their past sinful activities. CC madhya 15.158-169

8. i Cooked and He Ate

Suddenly Nsihnanda arrived, and Jagadnanda and ivnanda arranged for him to sit near them. Seeing them both so unhappy, Nsihnanda inquired, Why do I see that you are both despondent? Then ivnanda Sena told him, r Caitanya Mahprabhu promised that He would come. Why, then, has He not arrived? Hearing this, Nsihnanda Brahmacr replied, Please be satisfied. I assure you that I shall bring Him here three days from now. ivnanda and Jagadnanda knew of Nsihnanda Brahmacrs influence and love of Godhead. Therefore they now felt assured that he would certainly bring r Caitanya Mahprabhu. His real name was Pradyumna Brahmacr. The name Nsihnanda had been given to him by Lord Gaurasundara Himself.

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After meditating for two days, Nsihnanda Brahmacr told ivnanda Sena, I have already brought r Caitanya Mahprabhu to the village known as Pihi. Tomorrow at noon He will come to your home. Therefore please bring all kinds of cooking ingredients. I shall personally cook and offer Him food. In this way I shall bring Him here very soon. Be assured that I am telling you the truth. Do not be doubtful. Bring all the ingredients very soon, for I want to begin cooking immediately. Please do what I say. Nsihnanda Brahmacr said to ivnanda, Please bring whatever cooking ingredients I want. Thus ivnanda Sena immediately brought whatever he asked for. Beginning early in the morning, Nsihnanda Brahmacr cooked many varieties of food, including vegetables, cakes, sweet rice and other preparations. After he finished cooking, he brought separate dishes for Jaganntha and r Caitanya Mahprabhu. He also separately offered dishes to Nsihadeva, his worshipable Deity. Thus he divided all the food into three offerings. Then, outside the temple, he began to meditate upon the Lord. In his meditation he saw r Caitanya Mahprabhu quickly come, sit down and eat all three offerings, leaving behind no remnants. Pradyumna Brahmacr was overwhelmed by transcendental ecstasy upon seeing Caitanya Mahprabhu eating everything. Thus tears flowed from his eyes. Nevertheless, he expressed dismay, saying, Alas, alas! My dear Lord, what are You doing? You are eating everyones food! My dear Lord, You are one with Jaganntha; therefore I have no objection to Your eating His offering. But why are You touching the offering for Lord Nsihadeva? I think that Nsihadeva could not eat anything today, and therefore He is fasting. If the master fasts, how can the servant live? Although Nsiha Brahmacr felt jubilation within his heart to see r Caitanya Mahprabhu eating everything, for the sake of Lord Nsihadeva he externally expressed disappointment. r Caitanya Mahprabhu is the Supreme Personality of Godhead Himself. Therefore there is no difference between Him, Lord Jaganntha and Lord Nsihadeva. Pradyumna Brahmacr was deeply eager to understand this fact. Therefore r Caitanya Mahprabhu revealed it to him by a practical demonstration. After eating all the offerings, r Caitanya Mahprabhu started for Pihi. There, He was greatly satisfied to see the different varieties of vegetables prepared in the house of Rghava.

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ivnanda said to Nsihnanda, Why are you expressing dismay? Nsihnanda replied, Just see the behavior of your Lord r Caitanya Mahprabhu. He alone has eaten the offerings for all three Deities. Because of this, both Jaganntha and Nsihadeva remain fasting. When ivnanda Sena heard this statement, he was unsure whether Nsihnanda Brahmacr was speaking that way because of ecstatic love or because it was actually a fact. When ivnanda Sena was thus perplexed, Nsihnanda Brahmacr said to him, Bring more food. Let me cook again for Lord Nsihadeva. Then ivnanda Sena again brought the ingredients with which to cook, and Pradyumna Brahmacr again cooked and offered the food to Nsihadeva. The next year, ivnanda went to Jaganntha Pur with all the other devotees to see the lotus feet of r Caitanya Mahprabhu. One day, in the presence of all the devotees, the Lord raised these topics concerning Nsihnanda Brahmacr and praised his transcendental qualities. The Lord said, Last year in the month of Paua, when Nsihnanda gave Me varieties of sweetmeats and vegetables to eat, they were so good that I felt I had never before eaten such preparations. Hearing this, all the devotees were struck with wonder, and ivnanda became confident that the incident was true. CC Antya 2.48-78

9. A Transmission of Love

Haridsa hkura constructed a cottage in a solitary forest. There he planted a tulas plant, and in front of the tulas he would chant the holy name of the Lord 300,000 times daily. He chanted throughout the entire day and night. For his bodily maintenance he would go to a brhmaas house and beg some food. He was spiritually so influential that all the neighboring people worshiped him. A landholder named Rmacandra Khn was the zamindar of that district. He was envious of Vaiavas and was therefore a great atheist. Unable to tolerate that such respect was being offered to Haridsa hkura, Rmacandra Khn planned in various ways to dishonor him. By no means could he find any fault in the character of Haridsa hkura. Therefore he called for local prostitutes and began a plan to discredit His Holiness. Rmacandra Khn said to the prostitutes, There is a mendicant named Haridsa hkura. All of you devise a way to deviate him from his vows of austerity. Among the prostitutes, one attractive young girl was selected. I shall attract the mind of Haridsa hkura, she promised, within three days. Rmacandra Khn said to the prostitute, My constable will go with you so that as soon as he sees you with Haridsa hkura, immediately he will arrest him and bring both of you to me.

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The prostitute replied, First let me have union with him once; then the second time I shall take your constable with me to arrest him. At night the prostitute, after dressing herself most attractively, went to the cottage of Haridsa hkura with great jubilation. After offering obeisances to the tulas plant, she went to the door of Haridsa hkura, offered him obeisances and stood there. Exposing part of her body to his view, she sat down on the threshold of the door and spoke to him in very sweet words. My dear hkura, O great preacher, great devotee, you are so beautifully built, and your youth is just beginning. Who is the woman who could control her mind after seeing you? I am eager to be united with you. My mind is greedy for this. If I dont obtain you, I shall not be able to keep my body and soul together. Haridsa hkura replied, I shall accept you without fail, but you will have to wait until I have finished chanting my regular rounds on my beads. Until that time, please sit and listen to the chanting of the holy name. As soon as I am finished, I shall fulfill your desire. Hearing this, the prostitute remained sitting there while Haridsa hkura chanted on his beads until the light of morning appeared. When she saw that it was morning, the prostitute stood up and left. Coming before Rmacandra Khn, she informed him of all the news. Today Haridsa hkura has promised to enjoy with me. Tomorrow certainly I shall have union with him. The next night, when the prostitute came again, Haridsa hkura gave her many assurances. Last night you were disappointed. Please excuse my offense. I shall certainly accept you. Please sit down and hear the chanting of the Hare Ka mah-mantra until my regular chanting is finished. Then your desire will surely be fulfilled. After offering her obeisances to the tulas plant and Haridsa hkura, she sat down at the door. Hearing Haridsa hkura chanting the Hare Ka mantra, she also chanted, O my Lord Hari, O my Lord Hari. When the night came to an end, the prostitute was restless. Seeing this, Haridsa hkura spoke to her as follows. I have vowed to chant ten million names in a month. I have taken this vow, but now it is nearing its end. I thought that today I would be able to finish my performance of yaja, my chanting of the Hare Ka mantra. I tried my best to chant the holy name all night, but I still did not finish. Tomorrow I will surely finish, and my vow will be fulfilled. Then it will be possible for me to enjoy with you in full freedom.

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The prostitute returned to Rmacandra Khn and informed him of what had happened. The next day she came earlier, at the beginning of the evening, and stayed with Haridsa hkura. After offering obeisances to the tulas plant and Haridsa hkura, she sat down on the threshold of the room. Thus she began to hear Haridsa hkuras chanting, and she also personally chanted Hari, Hari, the holy name of the Lord. Today it will be possible for me to finish my chanting, Haridsa hkura informed her. Then I shall satisfy all your desires. The night ended while Haridsa hkura was chanting, but by his association the mind of the prostitute had changed. The prostitute, now purified, fell at the lotus feet of Haridsa hkura and confessed that Rmacandra Khn had appointed her to pollute him. Because I have taken the profession of a prostitute, she said, I have performed unlimited sinful acts. My lord, be merciful to me. Deliver my fallen soul. Haridsa hkura replied, I know everything about the conspiracy of Rmacandra Khn. He is nothing but an ignorant fool. Therefore his activities do not make me feel unhappy. On the very day Rmacandra Khn was planning his intrigue against me, I would have left this place immediately, but because you came to me I stayed here for three days to deliver you. The prostitute said, Kindly act as my spiritual master. Instruct me in my duty, by which I can get relief from material existence. Haridsa hkura replied, Immediately go home and distribute to the brhmaas whatever property you have. Then come back to this room and stay here forever in Ka consciousness. Chant the Hare Ka mantra continuously and render service to the tulas plant by watering her and offering prayers to her. In this way you will very soon get the opportunity to be sheltered at the lotus feet of Ka. After thus instructing the prostitute about the process of chanting the Hare Ka mantra, Haridsa hkura stood up and left, continuously chanting Hari, Hari. Thereafter, the prostitute distributed to the brhmaas whatever household possessions she had, following the order of her spiritual master. The prostitute shaved her head clean in accordance with Vaiava principles and stayed in that room wearing only one cloth. Following in the footsteps of her spiritual master, she began chanting the holy name of Ka 300,000 times a day. She chanted throughout the entire day and night. She worshiped the tulas plant, following in the footsteps of her spiritual master. Instead of eating regularly, she chewed whatever food she received as alms, and if nothing was supplied she would fast. Thus by eating frugally and fasting she

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conquered her senses, and as soon as her senses were controlled, symptoms of love of Godhead appeared in her person. Thus the prostitute became a celebrated devotee. She became very advanced in spiritual life, and many stalwart Vaiavas would come to see her. Seeing the sublime character of the prostitute, everyone was astonished. Everyone glorified the influence of Haridsa hkura and offered him obeisances. CC Antya 3.100-143

10. Love me, Love my dog

Klidsa was a very advanced devotee, yet he was simple and liberal. He would chant the holy name of Ka while performing all his ordinary dealings. When he used to throw dice in jest, he would chant Hare Ka while throwing the dice. Klidsa was an uncle of Raghuntha dsa Gosvm. Throughout his entire life, even in his old age, he tried to eat the remnants of food left by Vaiavas. Klidsa ate the remnants of food of as many Vaiavas as there were in Bengal. He would go to all the Vaiavas born in brhmaa families, be they neophyte or advanced devotees, and present them with gifts of first-class eatables. He would beg remnants of food from such Vaiavas, and if he did not receive any, he would hide. After the Vaiavas finished eating, they would throw away their leaf dishes, and Klidsa would come out of hiding, take the leaves and lick up the remnants. He would also take gifts to the homes of Vaiavas born in dra families. Then he would hide and in this manner eat the remnants of food they threw away. There was a great Vaiava named Jhau hkura, who belonged to the bhimli caste. Klidsa went to his home, taking mangoes with him. Klidsa presented the mangoes to Jhau hkura and offered him respectful obeisances. Then he also offered respectful obeisances to the hkuras wife. When Klidsa went to Jhau hkura, he saw that saintly person sitting with his wife. As soon as Jhau hkura saw Klidsa, he likewise offered his respectful obeisances unto him. After a discussion with Klidsa that lasted for some time, Jhau hkura spoke the following sweet words. I belong to a low caste, and you are a very respectable guest. How shall I serve you? If you will permit me, I shall send some food to a brhmaas house, and there you may take prasdam. If you do so, I shall then live very comfortably. Klidsa replied, My dear sir, please bestow your mercy upon me. I have come to see you, although I am very fallen and sinful. Simply by seeing you, I have become purified. I am very much obligated to you, for my life is now successful.

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My dear sir, I have one desire. Please be merciful to me by kindly placing your feet upon my head so that the dust on your feet may touch it. Jhau hkura replied, It does not befit you to ask this of me. I belong to a very low-caste family, whereas you are a respectable rich gentleman. Klidsa then recited some verses, which Jhau hkura was very happy to hear. Even though one is a very learned scholar in Sanskrit literature, if he is not engaged in pure devotional service, he is not accepted as My devotee. But if someone born in a family of dog-eaters is a pure devotee with no motives for enjoyment through fruitive activity or mental speculation, he is very dear to Me. All respect should be given to him, and whatever he offers should be accepted, for such devotees are indeed as worshipable as I am. A person may be born in a brhmaa family and have all twelve brahminical qualities, but if in spite of being qualified he is not devoted to the lotus feet of Lord Ka, who has a navel shaped like a lotus, he is not as good as a cala who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brhmaa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a va-paca or cala is a devotee, he delivers not only himself but his whole family, whereas a brhmaa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family. My dear Lord, anyone who always keeps Your holy name on his tongue is greater than an initiated brhmaa. Although he may be born in a family of dog-eaters and therefore, by material calculations, be the lowest of men, he is glorious nevertheless. That is the wonderful power of chanting the holy name of the Lord. One who chants the holy name is understood to have performed all kinds of austerities. He has studied all the Vedas, he has performed all the great sacrifices mentioned in the Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he who is factually the ryan. Hearing these quotations from the revealed scripture rmad-Bhgavatam, Jhau hkura replied, Yes, this is true, for it is the version of stra. It is true, however, for one who is genuinely advanced in devotion to Ka. Such a position may befit others, but I do not possess such spiritual power. I belong to a lower class and have not even a pinch of devotion to Ka. Klidsa again offered his obeisances to Jhau hkura and asked his permission to go. The saint Jhau hkura followed him as he left. After bidding farewell to Klidsa, Jhau hkura returned to his home, leaving the marks of his feet plainly visible in many places. Klidsa smeared the dust from those footprints all over his body. Then he hid in a place near Jhau hkuras home.

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Upon returning home, Jhau hkura saw the mangoes Klidsa had presented. Within his mind he offered them to Ka-candra. Jhau hkuras wife then took the mangoes from their covering of banana tree leaves and bark and offered them to Jhau hkura, who began to suck and eat them. When he finished eating, he left the seeds on the banana leaf, and his wife, after feeding her husband, later began to eat. After she finished eating, she filled the banana leaves and bark with the seeds, picked up the refuse and then threw it into the ditch where all the refuse was thrown. Klidsa licked the banana bark and the mango seeds and skins, and while licking them he was overwhelmed with jubilation in ecstatic love. In this way Klidsa ate the remnants of food left by all the Vaiavas residing in Bengal. When Klidsa visited Jaganntha Pur, Nlcala, r Caitanya Mahprabhu bestowed great mercy upon him. r Caitanya Mahprabhu would regularly visit the temple of Jaganntha every day, and at that time Govinda, His personal servant, used to carry His waterpot and go with Him. On the northern side of the Siha-dvra, behind the door, there are twenty-two steps leading to the temple, and at the bottom of those steps is a ditch. r Caitanya Mahprabhu would wash His feet in this ditch, and then He would enter the temple to see Lord Jaganntha. r Caitanya Mahprabhu ordered His personal servant Govinda that no one should take the water that had washed His feet. Because of the Lords strict order, no living being could take the water. Some of His intimate devotees, however, would take it by some trick. One day as r Caitanya Mahprabhu was washing His feet in that place, Klidsa came and extended his palm to take the water. Klidsa drank one palmful and then a second and a third. Then r Caitanya Mahprabhu forbade him to drink more. Do not act in this way anymore. I have fulfilled your desire as far as possible. r Caitanya Mahprabhu is the most exalted, omniscient Supreme Personality of Godhead, and therefore He knew that Klidsa, in the core of his heart, had full faith in Vaiavas. CC Antya 16.6-48

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11. A Transcendental Trade

By the order of r Caitanya Mahprabhu, Santana Gosvm met both Tapana Mira and Candraekhara. Tapana Mira then extended an invitation to Santana, and Lord Caitanya Mahprabhu asked Santana to go get a shave. After this, r Caitanya Mahprabhu called Candraekhara and asked him to take Santana Gosvm with him. He also asked him to take away Santanas present dress. Candraekhara then made Santana Gosvm look like a gentleman. He took him to bathe in the Ganges, and afterwards he brought him a new set of clothes. Candraekhara offered a new set of garments to Santana Gosvm, but Santana did not accept them. When r Caitanya Mahprabhu heard news of this, He became unlimitedly happy. After bathing at noon, r Caitanya Mahprabhu went to the house of Tapana Mira for lunch. He took Santana Gosvm with Him. After washing His feet, r Caitanya Mahprabhu sat down for lunch. He asked Tapana Mira to supply Santana Gosvm lunch also. Tapana Mira then said, Santana has some duty to perform; therefore he cannot accept lunch now. At the conclusion of the meal, I shall supply Santana with some remnants. After eating, r Caitanya Mahprabhu took rest for a while. Tapana Mira then gave Santana Gosvm the remnants of food left by Caitanya Mahprabhu. When Tapana Mira offered Santana Gosvm a new cloth, he did not accept it. Instead, he spoke as follows. If you want to give me some cloth according to your desire, please give me an old cloth you have used. When Tapana Mira gave Santana Gosvm a used dhot, Santana immediately tore it into pieces to make two sets of outer cloth and underwear. When Caitanya Mahprabhu introduced the Maharashtrian brhmaa to Santana, the brhmaa immediately invited Santana Gosvm for full meals. The brhmaa said, My dear Santana, as long as you remain at K, please accept lunch at my place. Santana replied, I shall practice the process of mdhukar. Why should I accept full meals in the house of a brhmaa? r Caitanya Mahprabhu felt unlimited happiness to observe Santana Gosvms strict following of the principles of sannysa. However, He repeatedly glanced at the woolen blanket Santana Gosvm was wearing. Because r Caitanya Mahprabhu was repeatedly glancing at this valuable woolen blanket, Santana Gosvm could understand that the Lord did not approve of it. He then began to consider a way to give it up. Thinking in this way, Santana went to the bank of the Ganges to bathe. While

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there, he saw that a mendicant from Bengal had washed his quilt and spread it out to dry. Santana Gosvm then told the Bengali mendicant, My dear brother, please do me a favor. Trade me your quilt for this woolen blanket. The mendicant replied, Sir, you are a respectable gentleman. Why are you joking with me? Why would you trade your valuable blanket for my torn quilt? Santana said, I am not joking; I am speaking the truth. Kindly take this blanket in exchange for your torn quilt. Saying this, Santana Gosvm exchanged the blanket for the quilt. He then returned to r Caitanya Mahprabhu with the quilt on his shoulder. When Santana Gosvm returned, the Lord asked, Where is your woollen blanket? Santana Gosvm then narrated the whole story to the Lord. r Caitanya Mahprabhu then said, I have already deliberately considered this matter. Since Lord Ka is very merciful, He has nullified your attachment for material things. Why should Ka allow you to maintain a last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain. It is contradictory to practice mdhukar and at the same time wear a valuable blanket. One loses his spiritual strength by doing this, and one will also become an object of jokes. Santana Gosvm replied, The Supreme Personality of Godhead has saved me from the sinful life of material existence. By His desire, my last piece of material attraction is now gone. Being pleased with Santana Gosvm, r Caitanya Mahprabhu bestowed His causeless mercy upon him. By the Lords mercy, Santana Gosvm received the spiritual strength to inquire from Him. CC madhya 20.67-94

12. i Am an Offender

The next day, r Caitanya Mahprabhu went to see Haridsa and Santana Gosvm. Haridsa hkura offered obeisances to the lotus feet of r Caitanya Mahprabhu, and the Lord embraced him in ecstatic love. Santana Gosvm offered his obeisances and daavats from a distant place, but r Caitanya Mahprabhu called him again and again to embrace him. Out of fear of committing offenses, Santana Gosvm did not come forward to meet r Caitanya Mahprabhu. The Lord, however, went forward to meet him. Santana Gosvm backed away, but r Caitanya Mahprabhu caught him by force and embraced him. The Lord took them both with Him and sat down in a sacred place. Then Santana Gosvm, who was advanced in renunciation, began to speak.

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I came here for my benefit, he said, but I see that I am getting just the opposite. I am unfit to render service. I simply commit offenses day after day. By nature I am lowborn. I am a contaminated reservoir of sinful activities. If You touch me, Sir, that will be a great offense on my part. Moreover, blood is running from infected itching sores on my body, smearing Your body with moisture, but still You touch me by force. My dear Sir, You do not have even a pinch of aversion to touching my body, which is in a horrible condition. Because of this offense, everything auspicious will be vanquished for me. Therefore I see that I will get nothing auspicious by staying here. Kindly give me orders allowing me to return to Vndvana after the Ratha-ytr festival. You consider your body dangerous and awful, but I think that your body is like nectar. Actually your body is transcendental, never material. You are thinking of it, however, in terms of a material conception. Even if your body were material, I still could not neglect it, for the material body should be considered neither good nor bad. r Caitanya Mahprabhu said, The body of a devotee is never material. It is considered to be transcendental, full of spiritual bliss. At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Ka accepts him to be as good as Himself. When the devotees body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord. The living entity who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me. Ka somehow or other manifested these itching sores on the body of Santana Gosvm and sent him here to test Me. If I had hated Santana Gosvm and had not embraced him, I would certainly have been chastised for offenses to Ka. Santana Gosvm is one of the associates of Ka. There could not be any bad odor from his body. On the first day I embraced him, I smelled the aroma of catusama [a mixture of sandalwood pulp, camphor, aguru and musk]. In fact, however, when r Caitanya Mahprabhu embraced the body of Santana Gosvm, by the Lords touch alone there was manifested a fragrance exactly like that of sandalwood pulp. r Caitanya Mahprabhu continued, My dear Santana, do not be aggrieved, for when I embrace you I actually get great pleasure.

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Stay with Me at Jaganntha Pur for one year, and after that I shall send you to Vndvana. After saying this, r Caitanya Mahprabhu again embraced Santana Gosvm. Thus immediately Santanas sores disappeared, and his entire body resembled the color of gold. Seeing the change, Haridsa hkura, greatly astonished, told the Lord, This is Your pastime. My dear Lord, You made Santana Gosvm drink the water of Jhrikhaa, and You actually generated the consequent itching sores on his body. After thus causing these itching sores, You examined Santana Gosvm. No one can understand Your transcendental pastimes. After embracing both Haridsa hkura and Santana Gosvm, r Caitanya Mahprabhu returned to His residence. Then Haridsa hkura and Santana Gosvm, in great ecstatic love, began to describe the Lords transcendental attributes. CC Antya 4.145-155, 172-174, 191-205

13. How did He understand my Heart?

Generally r Caitanya Mahprabhu recited a verse while dancing and chanting before the ratha, but no one knew why He was reciting that particular verse. Only Svarpa Dmodara Gosvm knew the purpose for which the Lord recited that verse. According to the Lords attitude, he used to quote other verses to enable the Lord to relish mellows. Rpa Gosvm, however, could understand the intention of the Lord, and thus he composed another verse that appealed to r Caitanya Mahprabhu. That very personality who stole my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mlat flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Rev under the Vetas tree. That is my desire. My dear friend, now I have met My very old and dear friend Ka on this field of Kuruketra. I am the same Rdhr, and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamun beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vndvana. After writing this verse on a palm leaf, Rpa Gosvm put it somewhere in his thatched roof and went to bathe in the sea. At that time, r Caitanya Mahprabhu went there to meet him, and when He saw the leaf pushed into the roof and saw the verse, He began to read it. After reading the verse, r Caitanya Mahprabhu was overwhelmed by ecstatic

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love. At that very time, Rpa Gosvm returned, having finished bathing in the sea. Seeing the Lord, r Rpa Gosvm fell flat in the courtyard to offer obeisances. The Lord slapped him mildly in love and spoke as follows. My heart is very confidential. How did you know My mind in this way? After saying this, He firmly embraced Rpa Gosvm. r Caitanya Mahprabhu took that verse and showed it to Svarpa Dmodara for him to examine. Then the Lord questioned him. How could Rpa Gosvm have understood My heart? the Lord asked. Svarpa Dmodara replied, I can understand that You have already bestowed Your causeless mercy upon him. No one could otherwise understand this meaning. I can therefore guess that previously You bestowed upon him Your causeless mercy. r Caitanya Mahprabhu replied, Rpa Gosvm met Me at Prayga. Knowing him to be a suitable person, I naturally bestowed My mercy upon him. I thereupon also bestowed upon him My transcendental potency. Now you also should give him instructions. In particular, instruct him in transcendental mellows. Svarpa Dmodara said, As soon as I saw the unique composition of this verse, I could immediately understand that You had bestowed upon him Your special mercy. By seeing a result, one can understand the cause of that result. CC Antya 1.75-91

14. A description of Love

When Haridsa hkura and Rpa Gosvm saw that r Caitanya Mahprabhu had come with His intimate devotees, they both immediately fell down like logs and offered prayers to their lotus feet. Thus r Caitanya Mahprabhu and His personal devotees met Rpa Gosvm and Haridsa hkura. The Lord then sat down in an elevated place with His devotees. Rpa Gosvm and Haridsa hkura sat at the foot of the elevated place where r Caitanya Mahprabhu was sitting. Although everyone asked them to sit on the same level as the Lord and His associates, they did not do so. When r Caitanya Mahprabhu ordered Rpa Gosvm to read the verse they had previously heard, Rpa Gosvm, because of great shyness, did not read it but instead remained silent. Then Svarpa Dmodara Gosvm recited the verse, and when all the devotees heard it, their minds were struck with wonder. My dear friend, now I have met My very old and dear friend Ka on this field of Kuruketra. I am the same Rdhr, and now We are meeting together. It is

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very pleasant, but I would still like to go to the bank of the Yamun beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vndvana. After hearing this verse, Rmnanda Rya and Srvabhauma Bhacrya said to Caitanya Mahprabhu, Without Your special mercy, how could this Rpa Gosvm have understood Your mind? rla Rmnanda Rya said that previously r Caitanya Mahprabhu had empowered his heart so that he could express elevated and conclusive statements to which even Lord Brahm has no access. Had You not previously bestowed Your mercy on him, they said, it would not have been possible for him to express Your internal feelings. Then r Caitanya Mahprabhu said, My dear Rpa, please recite that verse from your drama which, upon being heard, makes all peoples unhappiness and lamentation go away. When the Lord persisted in asking this again and again, Rpa Gosvm recited that verse [as follows]. I do not know how much nectar the two syllables K-a have produced. When the holy name of Ka is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert. When all the devotees of r Caitanya Mahprabhu, especially r Rmnanda Rya, heard this verse, they were all filled with transcendental bliss and were struck with wonder. Everyone admitted that although they had heard many statements glorifying the holy name of the Lord, they had never heard such sweet descriptions as those of Rpa Gosvm. Rmnanda Rya inquired, What kind of drama are you writing? We can understand that it is a mine of conclusive statements. Svarpa Dmodara replied for rla Rpa Gosvm: He wanted to compose a drama about the pastimes of Lord Ka. He planned to describe in one book both the pastimes of Vndvana and those of Dvrak and Mathur. He began it in that way, but now, following the order of r Caitanya Mahprabhu, he has divided it in two and is writing two plays, one concerning the pastimes of Mathur and Dvrak and the other concerning the pastimes of Vndvana. The two plays are called Vidagdha-mdhava and Lalita-mdhava. Both of them wonderfully describe ecstatic emotional love of God. Rmnanda Rya said, Please recite the introductory verse of the Vidagdhamdhava so that I can hear and examine it. Thus r Rpa Gosvm, being ordered

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by r Caitanya Mahprabhu, recited the verse (1.1). May the pastimes of r Ka reduce the miseries existing in the material world and nullify all unwanted desires. The pastimes of the Supreme Personality of Godhead are like ikhari, a blend of yogurt and sugar candy. They overpower the pride of even the nectar produced on the moon, for they distribute the sweet fragrance of the concentrated loving affairs of rmat Rdhr and the gops. Rmnanda Rya said, Now please recite the description of the glories of your worshipable Deity. Rpa Gosvm, however, hesitated due to embarrassment because r Caitanya Mahprabhu was present. The Lord, however, encouraged Rpa Gosvm, saying, Why are you embarrassed? You should recite it so the devotees can hear the good fruit of your writing. When Rpa Gosvm thus recited his verse, Caitanya Mahprabhu disapproved of it because it described His personal glories. He expressed the opinion that it was an exaggerated explanation. May the Supreme Lord who is known as the son of rmat acdev be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love. All the devotees present so greatly appreciated this verse that they expressed their gratitude to r Rpa Gosvm for his transcendental recitation. CC Antya 1.109-133

15. A drama of Love

Having heard these verses recited by Rpa Gosvm, rla Rmnanda Rya said, Your poetic expressions are like continuous showers of nectar. Kindly let me hear the introductory portion of the second drama. rla Rpa Gosvm said, In your presence, which is just like brilliant sunshine, I am as insignificant as the light of a glowworm. It is even impudent for me to open my mouth before you. Then, having said this, he recited the introductory verse of the Lalita-mdhava. The beautiful moonlike glories of Mukunda give distress to the lotus like faces of the wives of the demons and to their raised breasts, which are like gleaming cakravka birds. Those glories, however, are pleasing to all His devotees, who are like cakora birds. May those glories forever give pleasure to you all. When rla Rmnanda Rya further inquired about the second introductory verse, rla Rpa Gosvm was somewhat hesitant, but nevertheless he began to recite. The moonlike Supreme Personality of Godhead, who is known as the son of mother ac, has now appeared on earth to spread devotional love of Himself. He

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is the emperor of the brhmaa community. He can drive away all the darkness of ignorance and control the mind of everyone in the world. May that rising moon bestow upon us all good fortune. Although r Caitanya Mahprabhu was inwardly greatly pleased when He heard this verse, externally He spoke as if angry. Your exalted poetic descriptions of the mellows of Lord Kas pastimes are like an ocean of nectar. But why have you put in a false prayer about Me? It is like a drop of detestable alkali. rla Rmnanda Rya objected, It is not alkali at all. It is a particle of camphor he has put into the nectar of his exalted poetic expression. r Caitanya Mahprabhu said, My dear Rmnanda Rya, you are jubilant at hearing these poetic expressions, but I am ashamed to hear them, for people in general will joke about the subject of this verse. Rmnanda Rya said, Instead of joking, people in general will feel great pleasure in hearing such poetry, for the initial remembrance of the worshipable Deity invokes good fortune. After hearing this, rla Rmnanda Rya submitted at the lotus feet of r Caitanya Mahprabhu the super excellence of rla Rpa Gosvms poetic expression and began to praise it as if he had thousands of mouths. rla Rmnanda Rya said, This is not a poetic presentation; it is a continuous shower of nectar. Indeed, it is the essence of all ultimate realizations, appearing in the form of plays. The wonderful descriptions of Rpa Gosvm are superb arrangements to express loving affairs. Hearing them will plunge the heart and ears of everyone into a whirlpool of transcendental bliss. What is the use of a bowmans arrow or a poets poetry if they penetrate the heart but do not cause the head to spin? Without Your mercy such poetic expressions would be impossible for an ordinary living being to write. My guess is that You have given him the power. r Caitanya Mahprabhu replied, I met rla Rpa Gosvm at Prayga. He attracted and satisfied Me because of his qualities. r Caitanya Mahprabhu praised the metaphors and other literary ornaments of rla Rpa Gosvms transcendental poetry. Without such poetic attributes, He said, there is no possibility of preaching transcendental mellows. r Caitanya Mahprabhu requested all His personal associates to bless Rpa Gosvm so that he might continuously describe the pastimes of Vndvana, which are full of emotional love of Godhead. r Caitanya Mahprabhu then embraced Rpa Gosvm and asked him to offer prayers at the lotus feet of all the devotees present.

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Advaita crya, Nitynanda Prabhu and all the other devotees showed their causeless mercy to Rpa Gosvm by embracing him in return. Seeing r Caitanya Mahprabhus special mercy toward rla Rpa Gosvm and seeing his personal qualities, all the devotees were struck with wonder. Then, when r Caitanya Mahprabhu left with all of His devotees, Haridsa hkura also embraced rla Rpa Gosvm. Haridsa hkura told him, There is no limit to your good fortune. No one can understand the glories of what you have described. r Rpa Gosvm said, I do not know anything. The only transcendental words I can utter are those which r Caitanya Mahprabhu makes me speak. Although I am the lowest of men and have no knowledge, the Lord has mercifully bestowed upon me the inspiration to write transcendental literature about devotional service. Therefore I offer my obeisances at the lotus feet of r Caitanya Mahprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books. CC Antya 1.72-182, 192-199, 206-212

16. Love Knows no impediments

In this way Raghuntha dsa passed one year exactly like a first-class business manager, but the next year he again decided to leave home. He got up alone one night and left, but his father caught him in a distant place and brought him back. This became almost a daily affair. Raghuntha would run away from home, and his father would again bring him back. Then Raghuntha dsas mother spoke to his father as follows. Our son has become mad, she said. Just keep him by binding him with ropes. His father, being very unhappy, replied to her as follows. Raghuntha dsa, our son, has opulences like Indra, the heavenly King, and his wife is as beautiful as an angel. Yet all this could not tie down his mind. How then could we keep this boy home by binding him with ropes? It is not possible even for ones father to nullify the reactions of ones past activities. Lord r Caitanya Mahprabhu has fully bestowed His mercy on him. Who can keep home such a madman of Caitanyacandra? Then Raghuntha dsa considered something in his mind, and the next day he went to Nitynanda Gosi. In the village of Pnihi, Raghuntha dsa obtained an interview with Nitynanda Prabhu, who was accompanied by many krtana performers, servants and others. Sitting on a rock under a tree on the bank of the Ganges, Lord Nitynanda seemed as effulgent as hundreds of thousands of rising suns. Many devotees sat on the ground surrounding Him. Seeing the influence of

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Nitynanda Prabhu, Raghuntha dsa was astonished. Raghuntha dsa offered his obeisances by falling prostrate at a distant place, and the servant of Nitynanda Prabhu pointed out, There is Raghuntha dsa, offering You obeisances. Hearing this, Lord Nitynanda Prabhu said, You are a thief. Now you have come to see Me. Come here, come here. Today I shall punish you! The Lord called him, but Raghuntha dsa did not go near the Lord. Then the Lord forcibly caught him and placed His lotus feet upon Raghuntha dsas head. Lord Nitynanda was by nature very merciful and funny. Being merciful, He spoke to Raghuntha dsa as follows. You are just like a thief, for instead of coming near, you stay away at a distant place. Now that I have captured you, I shall punish you. Make a festival and feed all My associates yogurt and chipped rice. Hearing this, Raghuntha dsa was greatly pleased. CC Antya 6.35-51, 94, 99, 126-141

17. A Lovers Journey

After taking dust from the feet of Rghava Paita, Raghuntha dsa returned to his home, feeling greatly obligated to Lord Nitynanda Prabhu because of having received His merciful benediction. From that day on, he did not go into the interior section of the house. Instead, he would sleep on the Durg-maapa [the place where mother Durg was worshiped]. There, however, the watchmen alertly kept guard. Raghuntha dsa was thinking of various means by which to escape their vigilance. At that time, all the devotees of Bengal were going to Jaganntha Pur to see Lord Caitanya Mahprabhu. Raghuntha dsa could not accompany them, for they were so famous that he would have been caught immediately. Thus Raghuntha dsa thought deeply about how to escape, and one night while he was sleeping on the Durg-maapa, the priest Yadunandana crya entered the house when only four daas remained until the end of the night. Yadunandana crya was the priest and spiritual master of Raghuntha dsa. Although born in a brhmaa family, he had accepted the mercy of Vsudeva Datta. Yadunandana crya had been officially initiated by Advaita crya. Thus he considered Lord Caitanya his life and soul. When Yadunandana crya entered the house of Raghuntha dsa and stood in the courtyard, Raghuntha dsa went there and fell down to offer his obeisances. One of Yadunandana cryas disciples had been worshiping the Deity but had left that service. Yadunandana crya wanted Raghuntha dsa to induce the disciple to take up that service again.

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Yadunandana crya requested Raghuntha dsa, Please induce the brhmaa to resume the service, for there is no other brhmaa to do it. After saying this, Yadunandana crya took Raghuntha dsa with him and went out. By that time all the watchmen were deeply asleep because it was the end of the night. East of the house of Raghuntha dsa was the house of Yadunandana crya. Yadunandana crya and Raghuntha dsa talked together as they went toward that house. Halfway along the path, Raghuntha dsa submitted at the lotus feet of his spiritual master, I shall go to the home of that brhmaa, induce him to return, and send him to your home. You may go home without anxiety. Following your order, I shall persuade the brhmaa. On this plea, after asking permission, Raghuntha dsa decided to go away. Raghuntha dsa thought, This is the greatest opportunity to go away because this time there are no servants or watchmen with me. Thinking in this way, he quickly proceeded toward the east. Sometimes he turned around and looked back, but no one was following him. Thinking of the lotus feet of r Caitanya Mahprabhu and Lord Nitynanda Prabhu, he left the general path and proceeded with great haste on the one not generally used. Giving up the general path from village to village, he passed through the jungles, thinking with heart and soul about the lotus feet of r Caitanya Mahprabhu. He walked about thirty miles in one day, and in the evening he took rest in the cowshed of a milkman. When the milkman saw that Raghuntha dsa was fasting, he gave him some milk. Raghuntha dsa drank the milk and lay down to rest there for the night. CC Antya 6.154-175, 184-192

18. The Subtleties of Love

Seeing Raghuntha dsa skinny and dirty because of having traveled for twelve days and fasted, Lord r Caitanya Mahprabhu, His heart melting due to causeless mercy, spoke to Svarpa Dmodara. My dear Svarpa, He said, I entrust this Raghuntha dsa to you. Please accept him as your son or servant. There are now three Raghunthas among My associates. From this day forward, this Raghuntha should be known as the Raghu of Svarpa Dmodara. Saying this, r Caitanya Mahprabhu grasped the hand of Raghuntha dsa and entrusted him to the hands of Svarpa Dmodara Gosvm.

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Svarpa Dmodara Gosvm accepted Raghuntha dsa, saying, r Caitanya Mahprabhu, whatever You order is accepted. He then embraced Raghuntha dsa again. I cannot properly express the affection of r Caitanya Mahprabhu for His devotees. Being merciful toward Raghuntha dsa, the Lord spoke as follows to Govinda. On the way, Raghuntha dsa has fasted and undergone hardships for many days. Therefore, take good care of him for some days so that he may eat to his satisfaction. Then r Caitanya Mahprabhu told Raghuntha dsa, Go bathe in the sea. Then see Lord Jaganntha in the temple and return here to take your meal. After saying this, r Caitanya Mahprabhu got up and went to perform His midday duties, and Raghuntha met all the devotees present. Having seen the causeless mercy of r Caitanya Mahprabhu upon Raghuntha dsa, all the devotees, struck with wonder, praised his good fortune. Raghuntha dsa took his bath in the sea and saw Lord Jaganntha. Then he returned to Govinda, the personal servant of r Caitanya Mahprabhu. Govinda offered him a plate with the remnants of food left by r Caitanya Mahprabhu, and Raghuntha dsa accepted the prasdam with great happiness. Raghuntha dsa stayed under the care of Svarpa Dmodara Gosvm, and Govinda supplied him remnants of r Caitanya Mahprabhus food for five days. Beginning from the sixth day, Raghuntha dsa would stand at the gate known as Siha-dvra to beg alms after the pupa-ajali ceremony, in which flowers were offered to the Lord. Govinda said to r Caitanya Mahprabhu, Raghuntha dsa no longer takes prasdam here. Now he stands at the Siha-dvra, where he begs some alms to eat. When r Caitanya Mahprabhu heard this, He was greatly satisfied. Raghuntha dsa has done well, He said, He has acted suitably for a person in the renounced order. After some days, Raghuntha dsa gave up standing near the Siha-dvra gate and instead began eating by begging alms from a booth for free distribution of food. When r Caitanya Mahprabhu heard this news from Govinda, He inquired from Svarpa Dmodara, Why does Raghuntha dsa no longer stand at the Sihadvra gate to beg alms? Svarpa Dmodara replied, Raghuntha dsa felt unhappy standing at the Sihadvra. Therefore he is now going at midday to beg alms from the charity booth. Hearing this news, r Caitanya Mahprabhu said, He has done very well by no longer standing at the Siha-dvra gate. Such begging of alms resembles the behavior of a prostitute.

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Here is a person coming near. He will give me something. This person gave me something last night. Now another person is coming near. He may give me something. The person who just passed did not give me anything, but another person will come, and he will give me something. Thus a person in the renounced order gives up his neutrality and depends on the charity of this person or that. Thinking in this way, he adopts the occupation of a prostitute. If one goes to the booth where free food is distributed and fills his belly with whatever he obtains, there is no chance of further unwanted talk, and one can very peacefully chant the Hare Ka mah-mantra. After saying this, r Caitanya Mahprabhu again bestowed His mercy upon Raghuntha dsa by giving him a stone from Govardhana Hill and a garland of small conchshells. Who could list the unlimited transcendental attributes of Raghuntha dsa? His strict regulative principles were exactly like lines on a stone. Raghuntha dsa spent more than twenty-two hours out of every twenty-four chanting the Hare Ka mah-mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible. Topics concerning his renunciation are wonderful. Throughout his life he never allowed his tongue sense gratification. He never touched anything to wear except a small torn cloth and a patchwork wrapper. Thus he very rigidly executed the order of r Caitanya Mahprabhu. Whatever he ate was only to keep his body and soul together, and when he ate he would reproach himself thus. If ones heart has been cleansed by perfect knowledge and one has understood Ka, the Supreme Brahman, he then gains everything. Why should such a person act like a debauchee by trying to maintain his material body very carefully? Lord Jagannthas prasdam is sold by shopkeepers, and that which is not sold decomposes after two or three days. All the decomposed food is thrown before the cows from Tailaga at the Sihadvra gate. Because of its rotten odor, even the cows cannot eat it. At night Raghuntha dsa would collect that decomposed rice, bring it home and wash it with ample water. Then he ate the hard inner portion of the rice with salt. One day Svarpa Dmodara saw the activities of Raghuntha dsa. Thus he smiled and asked for a small portion of that food and ate it. Svarpa Dmodara said, You eat such nectar every day, but you never offer it to us. What is your character? When r Caitanya Mahprabhu heard news of this from the mouth of Govinda,

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He went there the next day and spoke as follows. What nice things are you eating? Why dont you give anything to Me? Saying this, He forcibly took a morsel and began to eat. When r Caitanya Mahprabhu was taking another morsel of food, Svarpa Dmodara caught Him by the hand and said, It is not fit for You. Thus he forcibly took the food away. r Caitanya Mahprabhu said, Of course, every day I eat varieties of prasdam, but I have never tasted such nice prasdam as that which Raghuntha is eating. Thus r Caitanya Mahprabhu performed many pastimes at Jaganntha Pur. Seeing the severe penances performed by Raghuntha dsa in the renounced order, the Lord was greatly satisfied. CC Antya 6.201-214, 221-222, 281-287, 309-325

19. i Pray for Her Eagerness

r Caitanya Mahprabhu performed His customary daily duties, and at the usual time He went to see Lord Jaganntha in the temple. As He viewed Lord Jaganntha from behind the Garua column, hundreds and thousands of people in front of Him were seeing the Deity. Suddenly, a woman from Orissa, unable to see Lord Jaganntha because of the crowd, climbed the column of Garua, placing her foot on r Caitanya Mahprabhus shoulder. When he saw this, Caitanya Mahprabhus personal servant, Govinda, hastily got her down from her position. r Caitanya Mahprabhu, however, chastised him for this. r Caitanya Mahprabhu said to Govinda, O di-vasy [uncivilized man], do not forbid this woman to climb the Garua-stambha. Let her see Lord Jaganntha to her satisfaction. When the woman came to her senses, however, she quickly climbed back down to the ground and, seeing r Caitanya Mahprabhu, immediately begged at His lotus feet for forgiveness. Seeing the womans eagerness, r Caitanya Mahprabhu said, Lord Jaganntha has not bestowed so much eagerness upon Me. She has fully absorbed her body, mind and life in Lord Jaganntha. Therefore she was unaware that she was putting her foot on My shoulder. Alas! How fortunate this woman is! I pray at her feet that she favor Me with her great eagerness to see Lord Jaganntha. CC Antya 14.22-30

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20. you Are the most munificent!

While r Caitanya Mahprabhu was resting in ecstatic love, Mahrja Pratparudra entered the garden. Following Srvabhauma Bhacryas instructions, the King had given up his royal dress. He now entered the garden in the dress of a Vaiava. Mahrja Pratparudra was so humble that with folded hands he first took permission from all the devotees. Then, with great courage, he fell down and touched the lotus feet of the Lord. As r Caitanya Mahprabhu lay on the raised platform with His eyes closed in ecstatic love and emotion, the King very expertly began to massage His legs. The King began to recite verses about the rsa-ll from rmad-Bhgavatam. He recited the chapter beginning with the words jayati te dhikam. When r Caitanya Mahprabhu heard these verses, He was pleased beyond limits, and He said again and again, Go on reciting, go on reciting. As soon as the King recited the verse beginning with the words tava kathmtam, the Lord arose in ecstatic love and embraced him. Upon hearing the verse recited by the King, r Caitanya Mahprabhu said, You have given Me invaluable gems, but I have nothing to give you in return. Therefore I am simply embracing you. After saying this, r Caitanya Mahprabhu began to recite the same verse again and again. Both the King and r Caitanya Mahprabhu were trembling, and tears were flowing from their eyes. My Lord, the nectar of Your words and the descriptions of Your activities are the life and soul of those who are always aggrieved in this material world. These narrations are transmitted by exalted personalities, and they eradicate all sinful reactions. Whoever hears these narrations attains all good fortune. These narrations are broadcast all over the world and are filled with spiritual power. Those who spread the message of Godhead are certainly the most munificent welfare workers. After reciting this verse, r Caitanya Mahprabhu immediately embraced the King and cried, You are the most munificent! You are the most munificent! At this point r Caitanya Mahprabhu did not know who the King was. CC madhya 14.4-14

21. A Lovers Request

The next day, r Caitanya Mahprabhu went to Haridsas place and inquired from him, Haridsa, are you well? Haridsa offered his obeisances to the Lord and replied, My body is all right, but my mind and intelligence are not well. r Caitanya Mahprabhu further inquired from Haridsa, Can you ascertain what your disease is? Haridsa hkura replied, My disease is that I cannot

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complete my rounds. Now that you have become old, the Lord said, you may reduce the number of rounds you chant daily. You are already liberated, and therefore you need not follow the regulative principles very strictly. Your role in this incarnation is to deliver the people in general. You have sufficiently preached the glories of the holy name in this world. The Lord concluded, Now, therefore, please reduce the fixed number of times you chant the Hare Ka mah-mantra. Haridsa hkura replied, Kindly hear my real plea. I was born in an inferior family, and my body is most abominable. I always engage in low work. Therefore, I am the lowest, most condemned of men. I am unseeable and untouchable, but You have accepted me as Your servant. This means that You have delivered me from a hellish condition and raised me to the Vaikuha platform. My dear Lord, You are the fully independent Personality of Godhead. You act by Your own free will. You cause the whole world to dance and act as You like. My dear Lord, by Your mercy You have made me dance in many ways. For example, I was offered the rddha-ptra, which should have been offered to firstclass brhmaas. I ate from it even though I was born in a family of meat-eaters. I have had one desire for a very long time. I think that quite soon, my Lord, You will bring to a close Your pastimes within this material world. I wish that You not show me this closing chapter of Your pastimes. Before that time comes, kindly let my body fall down in Your presence. I wish to catch Your lotuslike feet upon my heart and see Your moonlike face. With my tongue I shall chant Your holy name, r Ka Caitanya! That is my desire. Kindly let me give up my body in this way. O most merciful Lord, if by Your mercy it is possible, kindly grant my desire. Let this lowborn body fall down before You. You can make possible this perfection of all my desires. r Caitanya Mahprabhu said, My dear Haridsa, Ka is so merciful that He must execute whatever you want. But whatever happiness is Mine is all due to your association. It is not fitting for you to go away and leave Me behind. Catching the lotus feet of r Caitanya Mahprabhu, Haridsa hkura said, My Lord, do not create an illusion! Although I am so fallen, You must certainly show me this mercy! My Lord, there are many respectable personalities, millions of devotees, who are fit to sit on my head. They are all helpful in Your pastimes. My Lord, if an insignificant insect like me dies, what is the loss? If an ant dies, where is the loss to the material world?

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My Lord, You are always affectionate to Your devotees. I am just an imitation devotee, but nevertheless I wish that You fulfill my desire. That is my expectation. The next morning, after visiting the Jaganntha temple, r Caitanya Mahprabhu, accompanied by all His devotees, went hastily to see Haridsa hkura. r Caitanya Mahprabhu and the devotees came before Haridsa hkura, who offered his respects to the lotus feet of r Caitanya Mahprabhu and all the Vaiavas. Lord r Caitanya Mahprabhu inquired, My dear Haridsa, what is the news? Haridsa hkura replied, My Lord, whatever mercy You can bestow upon me. Upon hearing this, r Caitanya Mahprabhu immediately began great congregational chanting in the courtyard. Vakrevara Paita was the chief dancer. Headed by Svarpa Dmodara Gosvm, all the devotees of r Caitanya Mahprabhu surrounded Haridsa hkura and began congregational chanting. In front of all the great devotees like Rmnanda Rya and Srvabhauma Bhacrya, r Caitanya Mahprabhu began to describe the holy attributes of Haridsa hkura. As He described the transcendental attributes of Haridsa hkura, r Caitanya Mahprabhu seemed to possess five mouths. The more He described, the more His great happiness increased. After hearing of the transcendental qualities of Haridsa hkura, all the devotees present were struck with wonder. They all offered their respectful obeisances to the lotus feet of Haridsa hkura. Haridsa hkura made r Caitanya Mahprabhu sit down in front of him, and then he fixed his eyes, like two bumblebees, on the lotus face of the Lord. He held the lotus feet of r Caitanya Mahprabhu on his heart and then took the dust of the feet of all the devotees present and put it on his head. He began to chant the holy name of r Ka Caitanya again and again. As he drank the sweetness of the face of the Lord, tears constantly glided down from his eyes. While chanting the holy name of r Ka Caitanya, he gave up his air of life and left his body. Seeing the wonderful death of Haridsa hkura by his own will, which was just like a great mystic yogs, everyone remembered the passing away of Bhma. There was a tumultuous noise as they all chanted the holy names Hari and Ka. r Caitanya Mahprabhu became overwhelmed with ecstatic love. The Lord raised the body of Haridsa hkura and placed it on His lap. Then He began to dance in the courtyard in great ecstatic love. Because of r Caitanya Mahprabhus ecstatic love, all the devotees were helpless, and in ecstatic love they also began to dance and chant congregationally. Overwhelmed with ecstatic love, r Caitanya Mahprabhu offered a benediction

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to all the devotees, which all the devotees heard with great satisfaction. r Caitanya Mahprabhu gave this benediction: Anyone who has seen the festival of r Haridsa hkuras passing away, anyone who has chanted and danced here, anyone who has offered sand on the body of Haridsa hkura, and anyone who has joined this festival to partake of the prasdam will achieve the favor of Ka very soon. There is such wonderful power in seeing Haridsa hkura. Being merciful upon Me, Ka gave Me the association of Haridsa hkura. Being independent in His desires, He has now broken that association. When Haridsa hkura wanted to leave this material world, it was not within My power to detain him. Haridsa hkura was the crown jewel on the head of this world; without him, this world is now bereft of its valuable jewel. r Caitanya Mahprabhu then told everyone, Say All glories to Haridsa hkura! and chant the holy name of Hari. Saying this, He personally began to dance. Everyone began to chant, All glories to Haridsa hkura, who revealed the importance of chanting the holy name of the Lord! CC Antya 11.21-42, 45-60, 90-95, 97-99

22. The Anger of Love

Chapter One Jagadnanda Paita stayed at the house of ivnanda Sena for some time, and they prepared about sixteen seers of scented sandalwood oil. They filled a large earthen pot with the aromatic oil, and with great care Jagadnanda Paita brought it to Nlcala, Jaganntha Pur. This oil was placed in the care of Govinda, and Jagadnanda requested him, Please rub this oil on the body of the Lord. Govinda therefore told r Caitanya Mahprabhu, Jagadnanda Paita has brought some scented sandalwood oil. It is his desire that Your Lordship apply a little of this oil on Your head so that blood pressure due to bile and air will be considerably diminished. He prepared a large jug of it in Bengal, and with great care he has brought it here. The Lord replied, A sannys has no use for oil, especially perfumed oil such as this. Take it out immediately. Deliver this oil to the temple of Jaganntha, where it may be burned in the lamps. In this way, Jagadnandas labor in manufacturing the oil will be perfectly successful. When Govinda informed Jagadnanda Paita of this message, Jagadnanda remained silent, not saying even a word. When ten days had passed, Govinda again told r Caitanya Mahprabhu, It is

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the desire of Jagadnanda Paita that Your Lordship accept the oil. When the Lord heard this, He angrily said, Why not keep a masseur to massage Me? Have I taken sannysa for such happiness? Accepting this oil would bring My ruination, and all of you would laugh. If someone passing on the road smelled this oil on My head, he would think Me a dr sannys, a tantric sannys who keeps women. Hearing these words of r Caitanya Mahprabhu, Govinda remained silent. The next morning, Jagadnanda went to see the Lord. r Caitanya Mahprabhu said to Jagadnanda Paita, My dear Paita, you have brought Me some oil from Bengal, but since I am in the renounced order, I cannot accept it. Deliver the oil to the temple of Jaganntha so that it may be burned in the lamps. Thus your labor in preparing the oil will be fruitful. Jagadnanda Paita replied, Who tells You all these false stories? I never brought any oil from Bengal. After saying this, Jagadnanda Paita took the jug of oil from the room and threw it down before r Caitanya Mahprabhu in the courtyard and broke it. After breaking the jug, Jagadnanda Paita returned to his residence, bolted the door and lay down. Three days later, r Caitanya Mahprabhu went to the door of his room and said, My dear Jagadnanda Paita, please get up. I want you personally to cook My lunch today. I am going now to see the Lord in the temple. I shall return at noon. After r Caitanya Mahprabhu said this and left, Jagadnanda Paita got up from his bed, bathed and began to cook varieties of vegetables. After finishing His noontime ritualistic duties, the Lord arrived for lunch. Jagadnanda Paita washed the Lords feet and gave the Lord a sitting place. He had cooked fine rice, mixed it with ghee and piled it high on a banana leaf. There were also varieties of vegetables, placed all around in pots made of banana tree bark. On the rice and vegetables were tulas flowers, and in front of the Lord were cakes, sweet rice and other prasdam of Jaganntha. The Lord said, Spread another leaf with a helping of rice and vegetables so that today you and I may take lunch together. r Caitanya Mahprabhu kept His hands raised and would not accept the prasdam until Jagadnanda Paita, with great affection and love, spoke the following words. Please first take prasdam Yourself, and I shall eat later. I shall not refuse Your request.

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In great happiness, r Caitanya Mahprabhu then accepted the lunch. When He had tasted the vegetables, He again began to speak. Even when you cook in an angry mood, He said, the food is very delicious. This shows how pleased Ka is with you. Because He will personally eat the food, Ka makes you cook so nicely. You offer such nectarean rice to Ka. Who can estimate the limit of your fortune? Jagadnanda Paita replied, He who will eat has cooked this. As far as I am concerned, I simply collect the ingredients. Jagadnanda Paita continued to offer the Lord varieties of vegetables. Out of fear, the Lord said nothing but continued eating happily. Jagadnanda Paita eagerly forced the Lord to eat so much that He ate ten times more than on other days. Again and again when the Lord wished to get up, Jagadnanda Paita would feed Him more vegetables. r Caitanya Mahprabhu dared not forbid him to feed Him more. He just continued eating, fearful that Jagadnanda would fast if He stopped. At last the Lord respectfully submitted, My dear Jagadnanda, you have already made Me eat ten times more than I am used to. Now please stop. r Caitanya Mahprabhu stood up and washed His hands and mouth, while Jagadnanda Paita brought spices, a garland and sandalwood pulp. Accepting the sandalwood pulp and garland, the Lord sat down and said, Now, in front of Me, you must eat. Jagadnanda replied, My Lord, You go take rest. I shall take prasdam after I finish making some arrangements. Rmi Paita and Raghuntha Bhaa did the cooking, and I want to give them some rice and vegetables. r Caitanya Mahprabhu then told Govinda, You remain here. When the Paita has taken his food, come inform Me. After r Caitanya Mahprabhu had said this and left, Jagadnanda Paita spoke to Govinda. Go quickly and massage the Lords feet, he said. You may tell Him, The Paita has just sat down to take his meal. I shall keep some remnants of the Lords food for you. When He is asleep, come and take your portion. Jagadnanda Paita thus distributed remnants of the Lords food to Rmi, Nandi, Govinda and Raghuntha Bhaa. He also personally ate the remnants of food left by r Caitanya Mahprabhu. Then the Lord again sent Govinda. The Lord told him, Go see whether Jagadnanda Paita is eating. Then quickly return and let Me know. Seeing that Jagadnanda Paita was indeed eating, Govinda informed the Lord,

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who then became peaceful and went to sleep. The affectionate loving exchanges between Jagadnanda Paita and Lord r Caitanya Mahprabhu continued in this manner, exactly like the exchanges between Satyabhm and Lord Ka related in rmad-Bhgavatam. Who can estimate the limit of Jagadnanda Paitas fortune? He himself is the example of his own great fortune. CC Antya 12.102-153

Chapter Two Finally Jagadnanda Paita reached Mathur, where he met Santana Gosvm. They were very pleased to see each other. After Santana Gosvm had taken Jagadnanda to see all twelve forests of Vndvana, concluding with Mahvana, the two of them remained in Gokula. They stayed in Santana Gosvms cave, but Jagadnanda Paita would go to a nearby temple and cook for himself. Santana Gosvm would beg alms from door to door in the vicinity of Mahvana. Sometimes he would go to a temple and sometimes to a brhmaas house. Santana Gosvm attended to all of Jagadnanda Paitas needs. He begged in the area of Mahvana and brought Jagadnanda all kinds of things to eat and drink. One day Jagadnanda Paita, having invited Santana to the nearby temple for lunch, finished his routine duties and began to cook. Previously, a great sannys named Mukunda Sarasvat had given Santana Gosvm an outer garment. Santana Gosvm was wearing this cloth bound about his head when he came to Jagadnanda Paitas door and sat down. Assuming the reddish cloth to be a gift from Caitanya Mahprabhu, Jagadnanda Paita was overwhelmed with ecstatic love. Thus he questioned Santana Gosvm. Where did you get that reddish cloth on your head? Jagadnanda asked. Santana Gosvm replied, Mukunda Sarasvat gave it to me. Hearing this, Jagadnanda Paita immediately became very angry and took a cooking pot in his hand, intending to beat Santana Gosvm. Santana Gosvm, however, knew Jagadnanda Paita very well and was consequently somewhat ashamed. Jagadnanda therefore left the cooking pot on the stove and spoke as follows. You are one of the chief associates of r Caitanya Mahprabhu. Indeed, no one is dearer to Him than you. Still, you have bound your head with a cloth given to you by another sannys. Who can tolerate such behavior? Santana Gosvm said, My dear Jagadnanda Paita, you are a greatly learned

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saint. No one is dearer to r Caitanya Mahprabhu than you. This faith in r Caitanya Mahprabhu quite befits you. Unless you demonstrate it, how could I learn such faith? My purpose in binding my head with the cloth has now been fulfilled because I have personally seen your uncommon love for r Caitanya Mahprabhu. This saffron cloth is unfit for a Vaiava to wear; therefore I have no use for it. I shall give it to a stranger. When Jagadnanda Paita finished cooking, he offered the food to r Caitanya Mahprabhu. Then he and Santana Gosvm sat down and ate the prasdam. After eating the prasdam, they embraced each other and cried due to separation from Lord Caitanya. CC Antya 13.44-63

23. ill Go to Hell to Serve you!

Raising His two arms, the Lord said, Chant! Chant! Floating in transcendental bliss, the people responded by chanting the holy name of Hari. Understanding the fatigue of the devotees, r Caitanya Mahprabhu stopped the congregational chanting. Then He bathed in the sea, accompanied by them all. Then r Caitanya Mahprabhu took prasdam with all of them and then asked them to return to their dwellings and take rest. r Caitanya Mahprabhu lay down at the door of the Gambhr, and Govinda came there to massage His legs. It was a steady, long-standing rule that r Caitanya Mahprabhu would lie down to rest after lunch and Govinda would come to massage His legs. Then Govinda would honor the remnants of food left by r Caitanya Mahprabhu. This time when the Lord lay down, He occupied the entire doorway. Govinda could not enter the room, and therefore he made the following request. Govinda said, Kindly turn on one side. Let me pass to enter the room.However, the Lord replied, I dont have the strength to move My body. Govinda made his request again and again, but the Lord replied, I cannot move My body. Govinda repeatedly requested, I want to massage Your legs.But the Lord said, Do it or dont do it. It depends upon your mind. Then Govinda spread the Lords wrapper over His body and in this way entered the room by crossing over the Lord. Govinda massaged the Lords legs as usual. He pressed the Lords waist and back very softly, and thus all the Lords fatigue went away. As Govinda stroked His body, the Lord slept very nicely for about forty-five minutes, and then His sleep broke. When r Caitanya Mahprabhu saw Govinda sitting by His side, He was somewhat

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angry. Why have you been sitting here for so long today? the Lord asked. Why didnt you go to take your meal after I fell asleep? the Lord asked. Govinda replied, You were lying down, blocking the door, and there was no way to go. The Lord asked, How did you enter the room? Why didnt you go out to take your lunch in the same way? Govinda mentally replied, My duty is to serve, even if I have to commit offenses or go to hell. I would not mind committing hundreds and thousands of offenses for the service of the Lord, but I greatly fear committing even a glimpse of an offense for my own self. Thinking in this way, Govinda kept silent. He did not reply to the Lords inquiry. It was Govindas practice to go take lunch when the Lord was asleep. On that day, however, seeing the Lords weariness, Govinda continued massaging His body. There was no way to go. How could he leave? When he thought of crossing over the Lords body, he considered it a great offense. These are some of the finer points of etiquette in devotional service. Only one who has received the mercy of r Caitanya Mahprabhu can understand these principles. The Lord is very interested in manifesting the exalted qualities of His devotees, and that is why He engineered this incident. CC Antya 10.70, 80-101

24. The Yog of my mind

r Caitanya Mahprabhu said, At first My mind somehow achieved the treasure of Ka, but it again lost Him. Therefore it gave up My body and home because of lamentation and accepted the religious principles of a kplika-yog. Then My mind went to Vndvana with its disciples, My senses. Having lost His acquired gem, r Caitanya Mahprabhu became overwhelmed with lamentation by remembering its attributes. Then, grasping the necks of Rmnanda Rya and Svarpa Dmodara Gosvm, He cried, Alas, where is My Lord Hari? Where is Hari? Finally He became restless and lost all patience. My dear friends, He said, please hear of Kas sweetness. Because of a great desire for that sweetness, My mind has given up all social and Vedic religious principles and taken to the profession of begging, exactly like a mystic yog. The ring of Kas rsa-ll, manufactured by ukadeva Gosvm, the most auspicious craftsman, is as pure as an earring made from a conchshell. The yog of My mind is wearing that earring upon his ear. From a gourd he has carved out the bowl of My aspirations, and he has taken the bag of My expectations on his shoulder. The yog of My mind wears the torn quilt of anxiety on his dirty body, which is

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covered with dust and ashes. His only words are Alas! Ka! He wears twelve bangles of distress on his wrist and a turban of greed on his head. Because he has not eaten anything, he is very thin. The great yog of My mind always studies the poetry and discussions of Lord Kas Vndvana pastimes. In rmad-Bhgavatam and other scriptures, great saintly Yogs like Vysadeva and ukadeva Gosvm have described Lord Ka as the Supersoul, beyond all material contamination. The mystic yog of My mind has assumed the name Mahbula and made disciples of My ten senses. Thus My mind has gone to Vndvana, leaving aside the home of My body and the great treasure of material enjoyment. In Vndvana, he goes from door to door begging alms with all his disciples. He begs from both the moving and the inert inhabitants the citizens, the trees and the creepers. In this way he lives on fruits, roots and leaves. The gops of Vrajabhmi always taste the nectar of Kas attributes, His beauty, His sweetness, His aroma, the sound of His flute and the touch of His body. My minds five disciples, the senses of perception, gather the remnants of that nectar from the gops and bring them to the yog of My mind. The senses maintain their lives by eating those remnants. There is a solitary garden where Ka enjoys His pastimes, and in one corner of a pavilion in that garden, the yog of My mind, along with his disciples, practices mystic yoga. Wanting to see Ka directly, this yog remains awake throughout the night, meditating on Ka, who is the Supersoul, uncontaminated by the three modes of nature. When My mind lost the association of Ka and could no longer see Him, he became depressed and took up mystic yoga. In the void of separation from Ka, he experienced ten transcendental transformations. Agitated by these transformations, My mind fled, leaving My body, his place of residence, empty. Thus I am completely in trance. CC Antya 14.41-51

25. True Love Knows no Separation

My dear friends, unless I serve the transcendental form, qualities and pastimes of r Ka, all My days and all My senses will become entirely useless. Now I am uselessly bearing the burden of My senses, which are like stone blocks and dried wood. I do not know how long I will be able to continue without shame. Of what use are the eyes of one who does not see the face of Ka, which resembles the moon and is the birthplace of all beauty and the reservoir of the nectarean songs of His flute? Oh, let a thunderbolt strike his head! Why does he keep such eyes? My dear friends, please hear Me. I have lost all providential strength. Without Ka, My body, consciousness and mind, as well as all My senses, are useless. Topics about Ka are like waves of nectar. If such nectar does not enter ones

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ear, the ear is no better than the hole of a damaged conch shell. Such an ear is created for no purpose. The nectar from the lips of Lord Ka and His transcendental qualities and characteristics surpass the taste of the essence of all nectar, and there is no fault in tasting such nectar. If one does not taste it, he should die immediately after birth, and his tongue is to be considered no better than the tongue of a frog. Ones nostrils are no better than the bellows of a blacksmith if one has not smelled the fragrance of Kas body, which is like the aroma of musk combined with that of the bluish lotus flower. Indeed, such combinations are actually defeated by the aroma of Kas body. The palms of Kas hands and the soles of His feet are so cool and pleasant that they can be compared only to the light of millions of moons. One who has touched such hands and feet has indeed tasted the effects of touchstone. If one has not touched them, his life is spoiled, and his body is like iron. r Caitanya Mahprabhu continued, My dear friends, you are all My life and soul; therefore I tell you that I possess no wealth of love for Ka. Consequently My life is poverty-stricken. My limbs and senses are useless. Love of Godhead, devoid of cheating propensities, is not possible within this material world. If there is such a love, there cannot be separation, for if there is separation, how can one live? r Caitanya Mahprabhu continued, My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Ka playing His flute, I continue to live My life like an insect, without purpose. Actually, My love for Ka is far, far away. Whatever I do is actually an exhibition of pseudo love of Godhead. When you see Me cry, I am simply falsely demonstrating My great fortune. Please try to understand this beyond a doubt. Even though I do not see the moonlike face of Ka as He plays on His flute, and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust. In this way, I maintain My fly-like life. Speaking in the mood of rmat Rdhr, Caitanya Mahprabhu said, For most people, the mind and heart are one, but because My mind is never separated from Vndvana, I consider My mind and Vndvana to be one. My mind is already Vndvana, and since You like Vndvana, will You please place Your lotus feet there? I would deem that Your full mercy. My dear Lord, kindly hear My true submission. My home is Vndvana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life. My dear Ka, formerly, when You were staying in Mathur, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesnt accept it. There is no place in My

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mind for jna-yoga or dhyna-yoga. Although You know Me very well, You are still instructing Me in jna-yoga and dhyna-yoga. It is not right for You to do so. Caitanya Mahprabhu continued, I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions. The gops are not like the mystic yogs. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogs. Teaching the gops about meditation is another kind of duplicity. When they are instructed to undergo mystic yoga practice, they are not at all satisfied. On the contrary, they become more and more angry with You. r Caitanya Mahprabhu continued, The gops have fallen into the great ocean of separation and are being devoured by the timingila fish of their ambition to serve You. The gops are to be delivered from the mouths of these timingila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gops do not want that liberation desired by yogs and jns, for they are already liberated from the ocean of material existence. It is amazing that You have forgotten the land of Vndvana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamun and the forest where You enjoyed the rsa-ll dance? Ka, You are certainly a refined gentleman with all good qualities. You are wellbehaved, softhearted and merciful. I know that there is not even a tinge of fault to be found in You. Yet Your mind does not even remember the inhabitants of Vndvana. This is only My misfortune, and nothing else. I do not care for My personal unhappiness, but when I see the morose face of mother Yaod and the hearts of all the inhabitants of Vndvana breaking because of You, I wonder whether You want to kill them all. Or do You want to enliven them by coming there? Why are You simply keeping them alive in a state of suffering? The inhabitants of Vndvana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Vndvana, and without Your presence, they are all dying. What is their condition to be? My dear Ka, You are the life and soul of Vndvana-dhma. You are especially the life of Nanda Mahrja. You are the only opulence in the land of Vndvana, and You are very merciful. Please come and let all the residents of Vndvana live. Kindly keep Your lotus feet again in Vndvana. CC madhya 2.28-34, 40, 42, 45-47, 13.137-147

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26. Love Travels Freely

Thus r Caitanya Mahprabhu lived at Nlcala [Jaganntha Pur] with His personal devotees, always merged in ecstatic love for Ka. r Caitanya Mahprabhu always felt waves of separation from Ka, externally and internally. His mind and body were agitated by various spiritual transformations. During the day He chanted, danced and saw Lord Jaganntha in the temple. At night He tasted transcendental bliss in the company of Rmnanda Rya and Svarpa Dmodara. People from the three worlds used to come visit r Caitanya Mahprabhu. Anyone who saw Him received the transcendental treasure of love for Ka. The inhabitants of the seven higher planetary systems including the demigods, the Gandharvas and the Kinnaras and the inhabitants of the seven lower planetary systems [Ptlaloka], including the demons and serpentine living entities, all visited r Caitanya Mahprabhu in the dress of human beings. Dressed in different ways, people from the seven islands and nine khaas visited r Caitanya Mahprabhu. Prahlda Mahrja, Bali Mahrja, Vysadeva, ukadeva Gosvm and other great sages came to visit r Caitanya Mahprabhu. Upon seeing Him, they became unconscious in ecstatic love for Ka. Being unable to see r Caitanya Mahprabhu, the populace outside His room would make a tumultuous sound. Thus r Caitanya Mahprabhu would go outside and tell them, Chant Hare Ka. All kinds of people would come to see the Lord, and upon seeing Him they would be overwhelmed with ecstatic love for Ka. In this way r Caitanya Mahprabhu passed His days and nights. CC Antya 9.4-12

Hare Ka Hare Ka Ka Ka Hare Hare Hare Rma Hare Rma Rma Rma Hare Hare

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meditations on Ka The Supreme Object of Love

1. That Place Called Kaloka
Beyond the material nature lies the realm known as paravyoma, the spiritual sky. Like Lord Ka Himself, it possesses all transcendental attributes, such as the six opulences. That Vaikuha region is all-pervading, infinite and supreme. It is the residence of Lord Ka and His incarnations. In the highest region of that spiritual sky is the spiritual planet called Kaloka. It has three divisionsDvrak, Mathur and Gokula. r Gokula, the highest of all, is also called Vraja, Goloka, vetadvpa and Vndvana. Like the transcendental body of Lord Ka, Gokula is all-pervading, infinite and supreme. It expands both above and below, without any restriction. That abode is manifested within the material world by the will of Lord Ka. It is identical to that original Gokula; they are not two different bodies. The land there is touchstone [cintmai], and the forests abound with desire trees. Material eyes see it as an ordinary place. But with the eyes of love of Godhead one can see its real identity as the place where Lord Ka performs His pastimes with the cowherd boys and cowherd girls. I worship Govinda, the primeval Lord, the first progenitor, who is tending cows yielding all desires in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune. CC di 5.14-22 According to ukadeva Gosvm, the above description of the material and spiritual skies is neither imaginary nor utopian. The actual facts are recorded in the Vedic hymns, and Lord Vsudeva disclosed them to Lord Brahm when Brahm satisfied Him. One can achieve the perfection of life only when he has a definite idea of Vaikuha and the Supreme Godhead. One should always think about and describe the Supreme Personality of Godhead, for this is recommended in both the Bhagavad-gt and the Bhgavata Pura, which are two authorized commentaries upon the Vedas. Lord Caitanya has made all these subject matters easier for the fallen people of this age to accept, and r Caitanya-caritmta has therefore presented them for the easy understanding of all concerned. CC di 5.22p

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2. Ka is All-attractive

Lord Ka is so exalted that He is more attractive than anything else and more pleasing than anything else. He is the most sublime abode of bliss. By His own strength, He causes one to forget all other ecstasies. Pure devotional service is so sublime that one can very easily forget the happiness derived from material enjoyment, material liberation and mystic or yogc perfection. Thus the devotee is bound by Kas mercy and His uncommon power and qualities. When one is attracted to Ka on the transcendental platform, there is no longer any logical argument on the basis of revealed scripture, nor are there considerations of such conclusions. This is His transcendental quality that is the essence of all transcendental sweetness. The word gua means quality. The qualities of Ka are transcendentally situated and are unlimited in quantity. All of the spiritual qualities are full of transcendental bliss. Kas transcendental qualities of opulence, sweetness and mercy are perfect and full. As far as Kas affectionate leaning toward His devotees is concerned, He is so magnanimous that He can give Himself to His devotees. Ka has unlimited qualities. The devotees are attracted by His uncommon beauty, mellows and fragrance. Thus they are differently situated in the different transcendental mellows. Therefore Ka is called all-attractive. The minds of the four boy sages [Sanaka, Santana, Sanandana and Sanat-kumra] were attracted to the lotus feet of Ka by the aroma of the tulas that had been offered to the Lord. When the breeze carrying the aroma of tulas leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumras], they experienced a change in both body and mind, even though they were attached to the impersonal Brahman understanding. ukadevas mind was carried away by hearing the pastimes of the Lord. [ukadeva Gosvm addressed Parkit Mahrja:] My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Ka. Therefore I studied rmad-Bhgavatam from my father. I offer my respectful obeisances unto rla ukadeva Gosvm, the son of Vysadeva and the destroyer of all sinful reactions. Being full in self-realization and bliss, he had no material desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he described the transcendental historical literature called rmadBhgavatam. This is compared to the light of the Absolute Truth. Lord r Ka attracts the minds of all the gops with His beautiful, transcendental bodily features.

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Dear Ka, we have simply surrendered ourselves as Your maidservants, for we have seen Your beautiful face decorated with tresses of hair, Your earrings falling upon Your cheeks, the nectar of Your lips, and the beauty of Your smile. Indeed, because we have also been embraced by Your arms, which give us courage, and seen Your chest, which is beautiful and broad, we have surrendered ourselves. The queens in Dvrak, headed by Rukmi, are also attracted to Ka simply by hearing about His transcendental beauty and qualities. O most beautiful Ka, I have heard about Your transcendental qualities from others, and therefore all my bodily miseries are relieved. If someone sees Your transcendental beauty, his eyes have attained everything profitable in life. O infallible one, I have become shameless after hearing of Your qualities, and I have become attracted to You. Lord Ka even attracts the mind of the goddess of fortune simply by vibrating His transcendental flute. O Lord, we do not know how the serpent Kliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. Indeed, we do not know how this serpent Kliya got such an opportunity. Ka attracts not only the minds of the gops and the goddesses of fortune but the minds of all the young girls in the three worlds as well. My dear Lord Ka, where is that woman within the three worlds who would not be captivated by the rhythms of the sweet songs coming from Your wonderful flute? Who would not fall down from the path of chastity in this way? Your beauty is the most sublime within the three worlds. Upon seeing Your beauty, even cows, birds, animals and trees in the forest become stunned in jubilation. The women of Vndvana who are on the level of superior guardians are attracted to Lord Ka maternally. The men of Vndvana are attracted as servants, friends and fathers. The qualities of Ka captivate and attract everything, living and nonliving. Even birds, animals and trees are attracted to Kas qualities. Although the word hari has many different meanings, two of them are foremost. One meaning is that the Lord takes away all inauspicious things from His devotee, and the second meaning is that He attracts the mind by ecstatic love for God. When the devotee somehow or other always remembers the Supreme Personality of Godhead anywhere and everywhere, Lord Hari takes away lifes four miserable conditions. As all fuel is burned to ashes by a full-fledged fire, all sinful activities are totally erased when one engages in devotional service to Me. In this way, when all sinful activities are vanquished by the grace of the Supreme

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Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments. After this, one totally manifests his original love of Godhead through devotional service in nine different ways hearing, chanting and so forth. When the devotee is freed from all sinful material activities, Ka attracts his body, mind and senses to His service. Thus Ka is very merciful, and His transcendental qualities are very attractive. When ones mind, senses and body are attracted to the transcendental qualities of Hari, one gives up the four principles of material success. Thus I have explained the chief meanings of the word hari. CC madhya 24.38-64

3. Kas Qualities Are unlimited

The transcendental qualities of Lord Ka are unlimited. Out of these, sixty-four are considered prominent. The ears of the devotees are satisfied simply by hearing all these qualities one after the other. Ka, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful. Ka is the linguist of all wonderful languages. He is a truthful and very pleasing speaker. He is expert in speaking, and He is a very wise, learned scholar and a genius. Ka is very expert in artistic enjoyment. He is highly cunning, expert, grateful and firmly determined in His vows. He knows how to deal according to time, person and country, and He sees through the scriptures and authoritative books. He is very clean and self-controlled. Lord Ka is steady, His senses are controlled, and He is forgiving, grave and calm. He is also equal to all. Moreover, He is magnanimous, religious, chivalrous and kind. He is always respectful to respectable people. Ka is very simple and liberal, He is humble and bashful, and He is the protector of the surrendered souls. He is very happy, and He is always the well-wisher of His devotees. He is all-auspicious, and He is submissive to love. Ka is very influential and famous, and He is the object of attachment for everyone. He is the shelter of the good and the virtuous. He is attractive to the minds of women, and He is worshiped by everyone. He is very, very rich. Ka is the Supreme, and He is always glorified as the Supreme Lord and controller. Thus all the previously mentioned transcendental qualities are in Him. The fifty qualities of the Supreme Personality of Godhead mentioned above are as deep as an ocean. In other words, they are difficult to fully comprehend. These qualities are sometimes very minutely exhibited in living beings, but they

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are fully manifested in the Supreme Personality of Godhead. Apart from these fifty qualities, there are five other qualities found in the Supreme Personality of Godhead that are partially present in demigods like iva. These qualities are (1) the Lord is always situated in His original position, (2) He is omniscient, (3) He is always fresh and youthful, (4) He is the concentrated form of eternity, knowledge and bliss, and (5) He is the possessor of all mystic perfection. There are another five qualities, which exist in the Vaikuha planets in Nryaa, the Lord of Lakm. These qualities are also present in Ka, but they are not present in demigods like Lord iva or in other living entities. These are (1) the Lord possesses inconceivable supreme power, (2) He generates innumerable universes from His body, (3) He is the original source of all incarnations, (4) He bestows salvation upon enemies He kills, and (5) He has the ability to attract exalted persons who are satisfied in themselves. Although these qualities are present in Nryaa, the dominating Deity of the Vaikuha planets, they are even more wonderfully present in Ka. Apart from these sixty transcendental qualities, Ka has an additional four transcendental qualities, which are not manifested even in the personality of Nryaa. These are: (1) Ka is like an ocean filled with waves of pastimes that evoke wonder within everyone in the three worlds. (2) In His activities of conjugal love, He is always surrounded by His dear devotees who possess unequaled love for Him. (3) He attracts the minds of all three worlds with the melodious vibration of His flute. (4) His personal beauty and opulence are beyond compare. No one is equal to Him, and no one is greater than Him. Thus the Personality of Godhead astonishes all living entities, both moving and nonmoving, within the three worlds. He is so beautiful that He is called Ka. Above Nryaa, Ka has four specific transcendental qualities His wonderful pastimes, an abundance of wonderful associates who are very dear to Him [like the gops], His wonderful beauty and the wonderful vibration of His flute. Lord Ka is more exalted than ordinary living beings and demigods like Lord iva. He is even more exalted than His personal expansion Nryaa. In all, the Supreme Personality of Godhead has sixty-four transcendental qualities in full. CC madhya 23.69-85

4. Rdhs Qualities Are Also unlimited

Similarly, rmat Rdhr has unlimited transcendental qualities, of which twenty-five are principal. r Ka is controlled by these transcendental qualities of rmat Rdhr. rmat Rdhrs twenty-five chief transcendental qualities are: (1) She is very sweet. (2) She is always freshly youthful. (3) Her eyes are restless. (4) She smiles

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brightly. (5) She has beautiful, auspicious lines. (6) She makes Ka happy with Her bodily aroma. (7) She is very expert in singing. (8) Her speech is charming. (9) She is very expert in joking and speaking pleasantly. (10) She is very humble and meek. (11) She is always full of mercy. (12) She is cunning. (13) She is expert in executing Her duties. (14) She is shy. (15) She is always respectful. (16) She is always calm. (17) She is always grave. (18) She is expert in enjoying life. (19) She is situated at the topmost level of ecstatic love. (20) She is the reservoir of loving affairs in Gokula. (21) She is the most famous of submissive devotees. (22) She is very affectionate to elderly people. (23) She is very submissive to the love of Her friends. (24) She is the chief gop. (25) She always keeps Ka under Her control. In short, She possesses unlimited transcendental qualities, just as Lord Ka does. CC madhya 23.86-91

5. The Sweetness of Ka

The sweetness of Kas joking words plays indescribable havoc with the hearts of all women. His words bind a womans ear to the qualities of their sweetness. Thus there is a tug-of-war, and the life of the ear departs. Kas transcendental body is so cool that it cannot be compared even to sandalwood pulp or to millions upon millions of moons. It expertly attracts the breasts of all women, which resemble high hills. Indeed, the transcendental body of Ka attracts the minds of all women within the three worlds. The fragrance of Kas body is more maddening than the aroma of musk, and it surpasses the fragrance of the bluish lotus flower. It enters the nostrils of all the women of the world and, making a nest there, thus attracts them. Kas lips are so sweet when combined with the camphor of His gentle smile that they attract the minds of all women, forcing them to give up all other attractions. If the sweetness of Kas smile is unobtainable, great mental difficulties and lamentation result. That sweetness is the only wealth of the gops of Vndvana. CC Antya 15.20-23

6. my uncontrolled Senses

One day, while r Caitanya Mahprabhu was looking at Lord Jaganntha in the temple, Lord Jaganntha appeared to be personally r Ka, the son of Nanda Mahrja. When r Caitanya Mahprabhu realized Lord Jaganntha to be Ka Himself, Lord Caitanyas five senses immediately became absorbed in attraction for the five attributes of Lord Ka. Just as in a tug-of-war, the single mind of Lord Caitanya was attracted in five directions by the five transcendental attributes of Lord Ka. Thus the Lord became unconscious.

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Just then, the upala-bhoga ceremony of Lord Jaganntha concluded, and the devotees who had accompanied Lord Caitanya to the temple took Him back home. That night, r Caitanya Mahprabhu was attended by Svarpa Dmodara Gosvm and Rmnanda Rya. Keeping His hands around their necks, the Lord began to lament. Lord r Kas beauty, the sound of His words and the vibration of His flute, His touch, His fragrance and the taste of His lips are full of an indescribable sweetness. When all these features attract My five senses at once, My senses all ride together on the single horse of My mind but want to go in five different directions. O My dear friend, please hear the cause of My misery. My five senses are actually extravagant rogues. They know very well that Ka is the Supreme Personality of Godhead, but they still want to plunder Kas property. My mind is just like a single horse being ridden by the five senses of perception, headed by sight. Each of My senses wants to ride that horse, and thus they pull My mind in five directions simultaneously. In what direction will it go? If they all pull at one time, certainly the horse will lose its life. How can I tolerate this atrocity? My dear friend, if you say, Just try to control Your senses, what shall I say? I cannot become angry at My senses. Is it their fault? Kas beauty, sound, touch, fragrance and taste are by nature extremely attractive. These five features are attracting My senses, and each wants to drag My mind in a different direction. In this way the life of My mind is in great danger, just like a horse ridden in five directions at once. Thus I am also in danger of dying. After speaking in this way, r Caitanya Mahprabhu caught hold of the necks of Rmnanda Rya and Svarpa Dmodara. Then the Lord said, My dear friends, please listen to Me. What shall I do? Where shall I go? Where can I go to get Ka? Please, both of you, tell Me how I can find Him. Thus absorbed in transcendental pain, r Caitanya Mahprabhu lamented day after day in the company of Svarpa Dmodara Gosvm and Rmnanda Rya. CC Antya 15.7-11, 15-18, 24-25

7. A meditation on Kma-gyatr

Ka, the Supreme Personality of Godhead, is identical with the Vedic hymn known as the Kma-gyatr, which is composed of twenty-four and a half syllables. Those syllables are compared to moons that arise in Ka. Thus all three worlds are filled with desire. The face of Ka is the king of all moons, and the body of Ka is the throne. Thus the king governs a society of moons. Ka has two cheeks that shine like glowing gems. Both are considered full moons. His forehead is considered a half moon, and the spot of sandalwood there is considered a full moon.

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His fingernails are many full moons, and they dance on the flute in His hands. Their song is the melody of that flute. His toenails are also many full moons, and they dance on the ground. Their song is the jingling of His ankle bells. Kas face is the enjoyer king. That full-moon face makes His shark-shaped earrings and lotus eyes dance. His eyebrows are like bows, and His eyes are like arrows. His ears are fixed on the string of that bow, and when His eyes spread to His ears, He pierces the hearts of the gops. The dancing features of His face surpass all other full moons and expand the marketplace of full moons. Although priceless, the nectar of Kas face is distributed to everyone. Some purchase the moonrays of His sweet smiles, and others purchase the nectar of His lips. Thus He pleases everyone. Ka has two reddish, widely spread eyes. These are ministers of the king, and they subdue the pride of Cupid, who also has beautiful eyes. That face of Govinda, which is full of happiness, is the home of the pastimes of beauty, and it is very pleasing to everyones eyes. If by devotional service one gets the results of pious activities and sees Lord Kas face, what can he relish with only two eyes? His greed and thirst increase twofold by seeing the nectarean face of Ka. Due to his inability to sufficiently drink that nectar, he becomes very unhappy and criticizes the creator for not having given more than two eyes. When the onlooker of Kas face becomes dissatisfied in this way, he thinks, Why didnt the creator give me thousands and millions of eyes? Why has he given me only two? Even these two eyes are disturbed by blinking, which keeps me from continuously seeing Kas face. Thus one accuses the creator of being dry and tasteless due to engaging in severe austerities. The creator is only a dry manufacturer. He does not know how to create and set things in their proper places. The creator says, Let those who will see Kas beautiful face have two eyes. Just see the lack of consideration exhibited by this person posing as a creator. If the creator took my advice, he would give millions of eyes to the person who intends to see r Kas face. If the creator will accept this advice, then I would say that he is competent in his work. The transcendental form of Lord r Ka is compared to an ocean. A particularly extraordinary vision is the moon above that ocean r Kas face and an even more extraordinary vision is His smile, which is sweeter than sweet and is like shining beams of moonlight. While speaking of these things with Santana Gosvm, r Caitanya Mahprabhu began to remember one thing after another. Moving His hands in ecstasy, He recited a verse. O my Lord, the transcendental body of Ka is very sweet, and His face is even sweeter than His body. But His soft smile, which has the fragrance of honey, is sweeter still.

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My dear Santana, the sweetness of Kas personality is just like an ocean of ambrosia. Although My mind is now afflicted by convulsive diseases and I wish to drink that entire ocean, the repressive physician does not allow Me to drink even one drop. Kas body is a city of attractive features, and it is sweeter than sweet. His face, which is like the moon, is sweeter still. And the supremely sweet gentle smile on that moonlike face is like rays of moonshine. The beauty of Kas smile is the sweetest feature of all. His smile is like a full moon that spreads its rays throughout the three worlds Goloka Vndvana, the spiritual sky of the Vaikuhas, and Dev-dhma, the material world. Thus Kas shining beauty spreads in all ten directions. CC madhya 21.125-139

8. The nectarean Sounds of Ka

r Caitanya Mahprabhu continued, My dear friend, the Supreme Personality of Godhead, Ka, has a voice as deep as a cloud resounding in the sky. With the tinkling of His ornaments He attracts the ears of the gops, and with the sound of His flute He attracts even the goddess of fortune and other beautiful women. That Personality of Godhead, known as Madana-mohana, whose joking words carry many indications and deep meanings, is increasing the lusty desires of My ears. Kas deep voice is more resonant than newly arrived clouds, and His sweet song defeats even the sweet voice of the cuckoo. Indeed, His song is so sweet that even one particle of its sound can inundate the entire world. If such a particle enters ones ear, one is immediately bereft of all other types of hearing. My dear friend, please tell Me what to do. My ears have been plundered by the qualities of Kas sound. Now, however, I cannot hear His transcendental sound, and I am almost dead for want of it. The tinkling of Kas ankle bells surpasses the songs of even the swan and crane, and the sound of His bangles puts the singing of the caaka bird to shame. Having allowed these sounds to enter the ears even once, one cannot tolerate hearing anything else. Kas speech is far sweeter than nectar. Each of His jubilant words is full of meaning, and when His speech mixes with His smile, which is like camphor, the resultant sound and the deep meaning of Kas words create various transcendental mellows. One particle of that transcendental, blissful nectar is the life and soul of the ear, which is like a cakora bird that lives in hope of tasting that nectar. Sometimes, by good fortune, the bird can taste it, but at other times he unfortunately cannot and therefore almost dies of thirst. The transcendental vibration of Kas flute disturbs the hearts of women all

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over the world, even if they hear it only once. Thus their fastened belts become loose, and these women become the unpaid maidservants of Ka. Indeed, they run toward Ka exactly like madwomen. When she hears the vibration of Kas flute, even the goddess of fortune comes to Him, greatly hoping for His association, but nevertheless she does not get it. When the waves of thirst for His association increase, she performs austerities, but still she cannot meet Him. Only the most fortunate can hear these four nectarean soundsKas words, the tinkling of His ankle bells and bangles, His voice and the vibration of His flute. If one does not hear these sounds, his ears are as useless as small conchshells with holes. CC Antya 17.40-48

9. A meditation on Kas Lips

After saying this, r Caitanya Mahprabhu was overwhelmed by ecstatic loving emotions. Talking like a madman, He began to explain the meaning of the two verses. My dear lover, Lord Caitanya said in the mood of rmat Rdhr, let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical. My dear Ka, since You are a male, it is not very extraordinary that the attraction of Your lips can disturb the minds of women. But I am ashamed to say that Your impudent lips sometimes attract even Your flute, which is also considered a male. It likes to drink the nectar of Your lips, and thus it also forgets all other tastes. Aside from conscious living beings, even unconscious matter is sometimes made conscious by Your lips. Therefore, Your lips are great magicians. Paradoxically, although Your flute is nothing but dry wood, Your lips constantly make it drink their nectar. They create a mind and senses in the dry wooden flute and give it transcendental bliss. That flute is a very cunning male who drinks again and again the taste of another males lips. It advertises its qualities and says to the gops, O gops, if you are so proud of being women, come forward and enjoy your propertythe nectar of the lips of the Supreme Personality of Godhead. Thereupon, the flute said angrily to Me, Give up Your shame, fear and religion

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and come drink the lips of Ka. On that condition, I shall give up my attachment for them. If You do not give up Your shame and fear, however, I shall continuously drink the nectar of Kas lips. I am slightly fearful because You also have the right to drink that nectar, but as for the others, I consider them like straw. The nectar of Kas lips, combined with the vibration of His flute, attracts all the people of the three worlds. But if we gops remain patient out of respect for religious principles, the flute then criticizes us. The nectar of Your lips and the vibration of Your flute join together to loosen our belts and induce us to give up shame and religion, even before our superiors. As if catching us by our hair, they forcibly take us away and deliver us unto You to become Your maidservants. Hearing of these incidents, people laugh at us. We have thus become completely subordinate to the flute. This flute is nothing but a dry stick of bamboo, but it becomes our master and insults us in so many ways that it forces us into a predicament. What can we do but tolerate it? The mother of a thief cannot cry loudly for justice when the thief is punished. Therefore we simply remain silent. Such is the policy of these lips. Just consider some other injustices. Everything that touches those lipsincluding food, drink or betelbecomes just like nectar. It is then called ka-phel, or remnants left by Ka. Even after much prayer, the demigods themselves cannot obtain even a small portion of the remnants of such food. Just imagine the pride of those remnants! Only a person who has acted piously for many, many births and has thus become a devotee can obtain the remnants of such food. The betel chewed by Ka is priceless, and the remnants of such chewed betel from His mouth are said to be the essence of nectar. When the gops accept these remnants, their mouths become His spittoons. Therefore, My dear Ka, please give up all the tricks You have set up so expertly. Do not try to kill the life of the gops with the vibration of Your flute. Because of Your joking and laughing, You are becoming responsible for the killing of women. It would be better for You to satisfy us by giving us the charity of the nectar of Your lips. CC Antya 16.120-133

10. A meditation on Kas Flute

My dear friend the flute, it appears that you have been born of a very good family, for your residence is in the hands of r Ka. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants the assembled gops? My dear friend the flute, you are actually full of many holes or faults. You are light, hard, juiceless and full of knots. But what kind of pious activities have engaged

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you in the service of being kissed by the Lord and embraced by His hands? The transcendental vibration of Kas flute blocked the movements of the rain clouds, struck the Gandharvas full of wonder, and agitated the meditation of great saintly persons like Sanaka and Sanandana. It created wonder in Lord Brahm, wrought intense curiosity that agitated the mind of Bali Mahrja, who was otherwise firmly fixed, made Mahrja Ananta, the carrier of the planets, whirl around, and penetrated the strong coverings of the universe. Thus the sound of the flute in the hands of Ka created a wonderful situation. The beauty of Kas eyes surpasses the beauty of white lotus flowers, His yellow garments surpass the brilliance of fresh decorations of kukuma, His ornaments of selected forest flowers subdue the hankering for the best of garments, and His bodily beauty possesses mind-attracting splendor greater than the jewels known as marakata-mai [emeralds]. O most beautiful friend, please accept the Supreme Personality of Godhead, who is standing before You full of transcendental bliss. The borders of His eyes roam from side to side, and His eyebrows move slowly like bumblebees on His lotus like face. Standing with His right foot placed below the knee of His left leg, the middle of His body curved in three places, and His neck gracefully tilted to the side, He takes His flute to His pursed lips and moves His fingers upon it here and there. O beautiful-faced one, who is this creative person standing before us? With the sharp chisels of His loving glances, He is splitting the hard stones of many womens devotion to their husbands. And with the luster of His body, surpassing the brilliance of countless emeralds, He is simultaneously constructing private meeting places for His pastimes. My dear friend, this newly youthful Lord r Ka, the moon in the family of Nanda Mahrja, is so beautiful that He defies the beauty of clusters of valuable jewels. All glories to the vibration of His flute, for it is cunningly breaking the patience of chaste ladies by loosening their belts and tight dresses. The special significance of Kas bearing a flute in His hands in Vrajabhmi, Vndvana, is described as mdhur. .. virjate. The form of the Lord with a flute in His hands is most attractive, and the one who is most sublimely attracted is rmat Rdhr, Rdhik. She enjoys supremely blissful association with Ka. Sometimes people cannot understand why Rdhiks name is not mentioned in rmad-Bhgavatam. Actually, however, Rdhik can be understood from the word rdhana, which indicates that She enjoys the highest loving affairs with Ka. CC Antya 1.162-168 + B 10.3.31p

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11. Another meditation on Kas Flute

My dear gops, fully consider how many pious activities this flute performed in his past life. We do not know what places of pilgrimage he visited, what austerities he performed, or what perfect mantra he chanted. This flute is utterly unfit because it is merely a dead bamboo stick. Moreover, it belongs to the male sex. Yet this flute is always drinking the nectar of Kas lips, which surpasses nectarean sweetness of every description. Only by hoping for that nectar do the gops continue to live. Although the nectar of Kas lips is the absolute property of the gops, the flute, which is just an insignificant stick, is forcibly drinking that nectar and loudly inviting the gops to come drink it also. Just imagine the strength of the flutes austerities and good fortune! Even great devotees drink the nectar of Kas lips after the flute has done so. When Ka takes His bath in universally purifying rivers like the Yamun and the Ganges of the celestial world, the great personalities of those rivers greedily and jubilantly drink the remnants of the nectarean juice from His lips. Aside from the rivers, the trees standing on the banks like great ascetics and engaging in welfare activities for all living entities drink the nectar of Kas lips by drawing water from the river with their roots. We cannot understand why they drink like that. The trees on the bank of the Yamun and Ganges are always jubilant. They appear to be smiling with their flowers and shedding tears in the form of flowing honey. Just as the forefathers of a Vaiava son or grandson feel transcendental bliss, the trees feel blissful because the flute is a member of their family. The gops considered, The flute is completely unfit for his position. We want to know what kind of austerities the flute executed, so that we may also perform the same austerities. Although the flute is unfit, he is drinking the nectar of Kas lips. Seeing this, we qualified gops are dying of unhappiness. Therefore, we must consider the austerities the flute underwent in his past life. CC Antya 16.143-149

12. Love Knows no Secrets

Once Lord r Ka playfully manifested Himself as Nryaa, with four victorious hands and a very beautiful form. When the gops saw this exalted form, however, their ecstatic feelings were crippled. Even a learned scholar, therefore, cannot understand the gops ecstatic feelings, which are firmly fixed upon the original form of Lord Ka as the son of Nanda Mahrja. The wonderful feelings of the gops in ecstatic parama-rasa with Ka constitute the greatest mystery in spiritual life. During the season of springtime, when the rsa dance was going on, suddenly

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Ka disappeared from the scene, indicating that He wanted to be alone with rmat Rdhr. Ka was sitting in a solitary bush, waiting for rmat Rdhr to pass by. But while He was searching, the gops arrived there, like a phalanx of soldiers. Just see! the gops said, seeing Ka from a distant place. Here within a bush is Ka, the son of Nanda Mahrja. As soon as Ka saw all the gops, He was struck with emotion. Thus He could not hide Himself, and out of fear He became motionless. Ka assumed His four-armed Nryaa form and sat there. When all the gops came, they looked at Him and spoke as follows. He is not Ka! He is the Supreme Personality of Godhead, Nryaa. After saying this, they offered obeisances and the following respectful prayers. O Lord Nryaa, we offer our respectful obeisances unto You. Kindly be merciful to us. Give us the association of Ka and thus vanquish our lamentation. After saying this and offering obeisances, all the gops dispersed. Then rmat Rdhr came and appeared before Lord Ka. When Lord Ka saw Rdhr, He wanted to maintain the four-armed form to joke with Her. In front of rmat Rdhr, r Ka had to hide the two extra arms. He tried His best to keep four arms before Her, but He was completely unable to do so. The influence of Rdhrs pure ecstasy is so inconceivably great that it forced Ka to come to His original two-armed form. Prior to the rsa dance, Lord Ka hid Himself in a grove just to have fun. When the gops came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when rmat Rdhr came there, Ka could not maintain His four arms in Her presence. This is the wonderful glory of Her love. CC Adi 17.281-293

13. The Selflessness of Her Love

Lord Ka has become indifferent to Me just to test My love, and My friends say, Better to disregard Him. While rmat Rdhr was thinking in this way, the characteristics of natural love became manifest because of Her pure heart. The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once. In that mood, the mind of rmat Rdhr was agitated, and therefore She spoke a verse of advanced devotion to Her gop friends. In the same spirit of ecstasy, r Caitanya Mahprabhu recited that verse, and as soon as He did so, He felt like rmat Rdhr. Let Ka tightly embrace this maidservant who has fallen at His lotus feet,

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or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart. I am a maidservant at the lotus feet of Ka. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life. My dear friend, just hear the decision of My mind. Ka is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness. Sometimes Ka gives up the company of other gops and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me. Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life. I do not mind My personal distress. I only wish for the happiness of Ka, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness. If Ka, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Ka to engage her for His happiness. When a beloved gop shows symptoms of anger toward Ka, Ka is very satisfied. Indeed, He is extremely pleased when chastised by such a gop. She shows her pride suitably, and Ka enjoys that attitude. Then she gives up her pride with a little endeavor. Why does a woman continue to live who knows that Kas heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Ka. If a gop envious of Me satisfies Ka and Ka desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened. Ka is My life and soul. Ka is the treasure of My life. Indeed, Ka is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation. My happiness is in the service of Ka, and Kas happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Ka, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant.

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Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Nryaa, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly. These statements by rmat Rdhr show the symptoms of pure love for Ka tasted by r Caitanya Mahprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind. The pure devotional service in Vndvana is like the golden particles in the river Jmb. In Vndvana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that r Caitanya Mahprabhu has written the previous verse (ikaka 8) and explained its meaning. CC Antya 20.42-62

14. An Ocean of Love

Brightened by the shining light of the moon, the high waves of the sea glittered like the waters of the river Yamun. Mistaking the sea for the Yamun, the Lord ran swiftly and jumped into the water, unseen by the others. Falling into the sea, He lost consciousness and could not understand where He was. Sometimes He sank beneath the waves, and sometimes He floated above them. The waves carried Him here and there like a piece of dry wood. Who can understand this dramatic performance by r Caitanya Mahprabhu? Keeping the Lord sometimes submerged and sometimes afloat, the waves carried Him toward the Korka temple. r Caitanya Mahprabhu fully merged in the pastimes Lord Ka performed with the gops in the waters of the Yamun. When the Lord was deeply absorbed in internal consciousness but He nevertheless exhibited some external consciousness, devotees called His condition ardha-bhya, or half-external consciousness. In this half-external consciousness, r Caitanya Mahprabhu talked like a madman. The devotees could distinctly hear Him speaking to the sky. Seeing the river Yamun, He said, I went to Vndvana. There I saw the son of Nanda Mahrja performing His sporting pastimes in the water. Lord Ka was in the water of the Yamun in the company of the gops, headed by rmat Rdhr. They were performing pastimes in a great sporting manner. I saw this pastime as I stood on the bank of the Yamun in the company of the gops. One gop was showing some other gops the pastimes of Rdh and Ka in the water.

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All the gops entrusted their silken garments and ornaments to the care of their friends and then put on fine white cloth. Lord Ka, taking His beloved gops with Him, bathed and performed very nice pastimes in the water of the Yamun. My dear friends, just see Lord Kas sporting pastimes in the water! Kas restless palms resemble lotus flowers. He is just like the chief of mad elephants, and the gops who accompany Him are like she-elephants. The sporting pastimes in the water began, and everyone started splashing water back and forth. In the tumultuous showers of water, no one could be certain which party was winning and which was losing. This sporting water fight increased unlimitedly. The gops were like steady streaks of lightning, and Ka resembled a blackish cloud. The lightning began sprinkling water upon the cloud, and the cloud upon the lightning. Like thirsty ctaka birds, the eyes of the gops joyously drank the nectarean water from the cloud. After performing such wonderful pastimes, Lord r Ka went up on the shore of the Yamun River, taking with Him all His beloved gops. Then the gops on the riverbank rendered service by massaging Ka and the other gops with scented oil and smearing paste of malak fruit on their bodies. Then they all bathed again, and after putting on dry clothing, they went to a small jeweled house, where the gop Vnd arranged to dress them in forest clothing by decorating them with fragrant flowers, green leaves and all kinds of other ornaments. In Vndvana, the trees and creepers are wonderful because throughout the entire year they produce all kinds of fruits and flowers. The gops and maidservants in the bowers of Vndvana picked these fruits and flowers and brought them before Rdh and Ka. The gops peeled all the fruits and placed them together on large plates on a platform in the jewelled cottage. They arranged the fruit in orderly rows for eating, and in front of it they made a place to sit. Among the fruits were many varieties of coconuts and mangoes, bananas, berries, jackfruits, dates, tangerines, oranges, blackberries, santars, grapes, almonds and all kinds of dried fruit. There were cantaloupes, kriks, palm fruits, keuras, water fruits, lotus fruits, bel, plus, pomegranates and many others. Some of them are variously known in different places, but in Vndvana all of them are always available in so many thousands of varieties that no one can fully describe them. At home rmat Rdhr had made various types of sweetmeats from milk and sugar, such as gagjala, amtakeli, pyagranthi, karprakeli, sarapr, amti, padmacini and khaa-krisra-vka. She had then brought them all for Ka.

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When Ka saw the very nice arrangement of food, He happily sat down and had a forest picnic. Then, after rmat Rdhr and Her gop friends partook of the remnants, Rdh and Ka lay down together in the jeweled house. Some of the gops fanned Rdh and Ka, others massaged Their feet, and some fed Them betel leaves to chew. When Rdh and Ka fell asleep, all the gops also lay down. When I saw this, My mind was very happy. Suddenly, all of you created a great tumult and picked Me up and brought Me back here. Where now is the river Yamun? Where is Vndvana? Where are Ka and the gops? You have broken My happy dream! Speaking in this way, r Caitanya Mahprabhu fully returned to external consciousness. CC Antya 18.27-32, 78-86, 100-110

15. A Garden of Love

One full-moon night in the month of Vaikha [April-May], r Caitanya Mahprabhu went to a garden. The Lord, along with His devotees, entered one of the nicest gardens, called Jaganntha-vallabha. In the garden were fully blossomed trees and creepers exactly like those in Vndvana. Bumblebees and birds like the uka, r and pika talked with one another. A mild breeze was blowing, carrying the fragrance of aromatic flowers. The breeze had become a guru and was teaching all the trees and creepers how to dance. Brightly illuminated by the full moon, the trees and creepers glittered in the light. The six seasons, especially spring, seemed present there. Seeing the garden, r Caitanya Mahprabhu, the Supreme Personality of Godhead, was very happy. In this atmosphere, the Lord had His associates sing the verse from the Gta-govinda beginning with the words lalita-lavaga-lat as He danced and wandered about with them. As He thus wandered around every tree and creeper, He came beneath an aoka tree and suddenly saw Lord Ka. When He saw Ka, r Caitanya Mahprabhu began running very swiftly, but Ka smiled and disappeared. Having gotten Ka and then lost Him, r Caitanya Mahprabhu fell to the ground unconscious. The entire garden was filled with the scent of Lord r Kas transcendental body. When r Caitanya Mahprabhu smelled it, He fell unconscious at once. But the scent of Kas body incessantly entered His nostrils, and the Lord became mad to relish it. rmat Rdhr once spoke a verse to Her gop friends describing how She

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hankers for the transcendental scent of Kas body. r Caitanya Mahprabhu recited that same verse and made its meaning clear. The scent of Kas transcendental body surpasses the aroma of musk and attracts the minds of all women. The eight lotus like parts of His body distribute the fragrance of lotuses mixed with that of camphor. His body is anointed with aromatic substances like musk, camphor, sandalwood and aguru. O My dear friend, that Personality of Godhead, also known as the enchanter of Cupid, always increases the desire of My nostrils. The scent of Kas body surpasses the fragrances of musk and the bluish lotus flower. Spreading throughout the fourteen worlds, it attracts everyone and makes the eyes of all women blind. My dear friend, the scent of Kas body enchants the entire world. It especially enters the nostrils of women and remains seated there. Thus it captures them and forcibly brings them to Ka. Kas eyes, navel and face, hands and feet are like eight lotus flowers on His body. From those eight lotuses emanates a fragrance like a mixture of camphor and lotus. That is the scent associated with His body. When sandalwood pulp is mixed with aguru, kukuma, musk and camphor and spread on Kas body, it combines with Kas own original bodily perfume and seems to cover it. The scent of Kas transcendental body is so attractive that it enchants the bodies and minds of all women. It bewilders their nostrils, loosens their belts and hair, and makes them madwomen. All the women of the world come under its influence, and therefore the scent of Kas body is like a plunderer. Falling completely under its influence, the nostrils yearn for it continuously, although sometimes they obtain it and sometimes not. When they do they drink their fill, though they still want more and more, but if they dont, out of thirst they die. The dramatic actor Madana-mohana has opened a shop of scents that attract the women of the world to be His customers. He delivers the scents freely, but they make the women all so blind they cannot find the path returning home. r Caitanya Mahprabhu, His mind thus stolen by the scent of Kas body, ran here and there like a bumblebee. He ran to the trees and plants, hoping that Lord Ka would appear, but instead He found only that scent. Both Svarpa Dmodara and Rmnanda Rya sang to the Lord, who danced and enjoyed happiness until the morning arrived. Then the Lords two associates devised a plan to bring Him to external consciousness. CC Antya 19.78-100

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16. Have you Seen Ka Coming This Way?

One day, while going to the beach by the sea, r Caitanya Mahprabhu suddenly saw a flower garden. Lord Caitanya mistook that garden for Vndvana and very quickly entered it. Absorbed in ecstatic love of Ka, He wandered throughout the garden, searching for Him. After Ka disappeared with Rdhr during the rsa dance, the gops wandered in the forest looking for Him. In the same way, r Caitanya Mahprabhu wandered in that garden by the sea. Absorbed in the ecstatic mood of the gops, r Caitanya Mahprabhu wandered here and there. He began to inquire after Ka by quoting verses to all the trees and creepers. [The gops said:] O cta tree, priyla tree, panasa, sana and kovidra! O jambu tree, O arka tree, O bel, bakula and mango! O kadamba tree, O npa tree and all other trees living on the bank of the Yamun for the welfare of others, please let us know where Ka has gone. We have lost our minds and are almost dead. O all-auspicious tulas plant, you are very dear to Govindas lotus feet, and He is very dear to you. Have you seen Ka walking here wearing a garland of your leaves, surrounded by a swarm of bumblebees? O plants of mlat flowers, mallik flowers, jt and ythik flowers, have you seen Ka passing this way, touching you with His hand to give you pleasure? r Caitanya Mahprabhu continued, O mango tree, O jackfruit tree, O piyla, jambu and kovidra trees, you are all inhabitants of a holy place. Therefore kindly act for the welfare of others. Have you seen Ka coming this way? Kindly tell us which way He has gone and save our lives. When the trees did not reply, the gops guessed, Since all of these trees belong to the male class, all of them must be friends of Ka. Why should the trees tell us where Ka has gone? Let us rather inquire from the creepers; they are female and are therefore like friends to us. They will certainly tell us where Ka has gone, since they have seen Him personally. Guessing in this way, the gops inquired from the plants and creepers, headed by tulas. O tulas! O mlat! O yth, mdhav and mallik! Ka is very dear to you; therefore He must have come near you. You are all just like dear friends to us. Kindly tell us which way Ka has gone and save our lives. When they still received no reply, the gops thought, These plants are all Kas maidservants, and out of fear they will not speak to us.

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The gops then came upon a group of she-deer. Smelling the aroma of Kas body and seeing the faces of the deer, the gops inquired from them to ascertain if Ka was nearby. r Caitanya Mahprabhu said, O wife of the deer, Lord Ka has been embracing His beloved, and thus the kukuma powder on Her raised breasts has covered His garland of kunda flowers. The fragrance of this garland is flowing here. O my dear friend, have you seen Ka passing this way with His dearmost companion, increasing the pleasure of the eyes of all of you? O dear doe, r Ka is always very pleased to give you pleasure. Kindly inform us whether He passed this way in the company of rmat Rdhr. We think They must certainly have come this way. We are not outsiders. Being very dear friends of rmat Rdhr, we can perceive the bodily fragrance of Ka from a distance. Ka has been embracing rmat Rdhr, and the kukuma powder on Her breasts has mixed with the garland of kunda flowers decorating His body. The fragrance of the garland has scented the entire atmosphere. Lord Ka has left this place, and therefore the deer are feeling separation. They do not hear our words; therefore how can they reply? The gops then came upon many trees so laden with fruits and flowers that their branches were bent down to the ground. The gops thought that because all the trees must have seen Ka pass by they were offering respectful obeisances to Him. To be certain, the gops inquired from the trees. Lord Caitanya continued, O trees, kindly tell us whether Balarmas younger brother, Ka, welcomed your obeisances with loving glances as He passed this way, resting one hand on the shoulder of rmat Rdhr, holding a lotus flower in the other, and being followed by a swarm of bumblebees maddened by the fragrance of tulas flowers. To stop the bumblebees from landing on the face of His beloved, He whisked them away with the lotus flower in His hand, and thus His mind was slightly diverted. Did He or did He not pay attention while you offered Him obeisances? Kindly give evidence supporting your words. Separation from Ka has made these servants very unhappy. Having lost consciousness, how can they answer us? Saying this, the gops stepped onto the beach by the Yamun River. There they saw Lord Ka beneath a kadamba tree. Standing there with His flute to His lips, Ka, who enchants millions upon millions of Cupids, attracted the eyes and minds of all the world with His unlimited beauty. CC Antya 15.28-56

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17. Where is Krsna?

meditation One : When r Caitanya Mahprabhu saw the transcendental beauty of Ka, He fell down on the ground unconscious. At that time, all the devotees, headed by Svarpa Dmodara Gosvm, joined Him in the garden. Just as before, they saw all the symptoms of transcendental ecstatic love manifested in the body of r Caitanya Mahprabhu. Although externally He appeared bewildered, He was tasting transcendental bliss within. Once again all the devotees brought r Caitanya Mahprabhu back to consciousness by a concerted effort. Then the Lord got up and began wandering here and there, looking all around. Caitanya Mahprabhu said, Where has My Ka gone? I saw Him just now, and His beauty has captivated My eyes and mind. Why cant I again see Ka holding His flute to His lips? My eyes are wandering in hopes of seeing Him once more. r Caitanya Mahprabhu then recited the following verse, which was spoken by rmat Rdhr to Her dear friend Vikh. My dear friend, the luster of Kas body is more brilliant than that of a newly formed cloud, and His yellow dress is more attractive than newly arrived lightning. A peacock feather decorates His head, and on His neck hangs a lovely necklace of brilliant pearls. As He holds His charming flute to His lips, His face looks as beautiful as the full autumn moon. By such beauty, Madana-mohana, the enchanter of Cupid, is increasing the desire of My eyes to see Him. Caitanya Mahprabhu continued, r Kas complexion is as polished as powdered eye ointment. It surpasses the beauty of a newly formed cloud and is softer than a blue lotus flower. Indeed, His complexion is so pleasing that it attracts the eyes and minds of everyone, and it is so powerful that it defies all comparison. My dear friend, please tell Me what I should do. Ka is as attractive as a wonderful cloud, and My eyes are just like ctaka birds, which are dying of thirst because they do not see such a cloud. Kas yellow garments look exactly like restless lightning in the sky, and the pearl necklace on His neck appears like a line of ducks flying below a cloud. Both the peacock feather on His head and His vaijayant garland [containing flowers of five colors] resemble rainbows. The luster of Kas body is as beautiful as the glow of a spotless full moon that has just risen, and the vibration of His flute sounds exactly like the sweet thundering of a newly formed cloud. When the peacocks in Vndvana hear that vibration, they all begin to dance. The cloud of Kas pastimes is drenching the fourteen worlds with a shower of nectar. Unfortunately, when that cloud appeared, a whirlwind arose and blew it away from Me. Being unable to see the cloud, the ctaka bird of My eyes is almost dead from thirst.

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In a faltering voice, r Caitanya Mahprabhu again said, Alas, go on reciting, Rma Rya. Thus Rmnanda Rya began to recite a verse. While listening to this verse, the Lord was sometimes very jubilant and sometimes overcome by lamentation. Afterwards the Lord personally explained the verse. Dear Ka, by seeing Your beautiful face decorated with tresses of hair, by seeing the beauty of Your earrings falling on Your cheeks, and by seeing the nectar of Your lips, the beauty of Your smiling glances, Your two arms, which assure complete fearlessness, and Your broad chest, whose beauty arouses conjugal attraction, we have simply surrendered ourselves to becoming Your maidservants. r Caitanya Mahprabhu said, After conquering the moon and the lotus flower, Ka wished to capture the doe like gops. Thus He spread the noose of His beautiful face, and within that noose He placed the bait of His sweet smile to misguide the gops. The gops fell prey to that trap and became Kas maidservants, giving up their homes, families, husbands and prestige. My dear friend, Ka acts just like a hunter. This hunter does not care for piety or impiety; He simply creates many devices to conquer the cores of the hearts of the doelike gops. The earrings dancing on Kas cheeks are shaped like sharks, and they shine very brightly. These dancing earrings attract the minds of all women. Over and above this, Ka pierces the hearts of women with the arrows of His sweetly smiling glances. He is not at all afraid to kill women in this way. On Kas chest are the ornaments of the rvatsa marks, indicating the residence of the goddess of fortune. His chest, which is as broad as a plunderers, attracts thousands upon thousands of damsels of Vraja, conquering their minds and breasts by force. Thus they all become maidservants of the Supreme Personality of Godhead. The two very beautiful arms of Ka are just like long bolts. They also resemble the bodies of black snakes that enter the space between the two hill-like breasts of women and bite their hearts. The women then die from the burning poison. The combined cooling effect of camphor, roots of khasakhasa and sandalwood is surpassed by the coolness of Kas palms and the soles of His feet, which are cooler and more pleasing than millions upon millions of moons. If women are touched by them even once, their minds are enticed, and the burning poison of lusty desire for Ka is immediately vanquished. Lamenting in ecstatic love, r Caitanya Mahprabhu then recited the following verse, which was spoken by rmat Rdhr while exposing the lamentation of Her heart to Her friend rmat Vikh. My dear friend, Kas chest is as broad and attractive as a door made of indranla gems, and His two arms, as strong as bolts, can relieve the mental anguish of young girls distressed by lusty desires for Him. His body is cooler than the moon,

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sandalwood, the lotus flower and camphor. In this way, Madana-mohana, the attractor of Cupid, is increasing the desire of My breasts. r Caitanya Mahprabhu then said, I just now had Ka, but unfortunately I have lost Him again. By nature, Ka is very restless; He does not stay in one place. He meets with someone, enchants his mind and then disappears. CC Antya 15.57-80 meditation Two : One day, when r Caitanya Mahprabhu went to visit the temple of Lord Jaganntha, the gatekeeper at the Siha-dvra approached Him and offered respectful obeisances. The Lord asked him, Where is Ka, My life and soul? Please show Me Ka. Saying this, He caught the doorkeepers hand. The doorkeeper replied, The son of Mahrja Nanda is here; please come along with me, and I shall show You. Lord Caitanya said to the doorman, You are My friend. Please show Me where the Lord of My heart is. After the Lord said this, they both went to the place known as Jagamohana, where everyone views Lord Jaganntha. Just see! the doorkeeper said. Here is the best of the Personalities of Godhead. From here You may see the Lord to the full satisfaction of Your eyes. r Caitanya Mahprabhu stayed behind the huge column called the Garuastambha and looked upon Lord Jaganntha, but as He looked He saw that Lord Jaganntha had become Lord Ka, with His flute to His mouth. In his book known as Gaurga-stava-kalpavka, Raghuntha dsa Gosvm has described this incident very nicely. My dear friend the doorkeeper, where is Ka, the Lord of My heart? Kindly show Him to Me quickly. With these words, Lord r Caitanya Mahprabhu addressed the doorkeeper like a madman. The doorkeeper grasped His hand and replied very hastily, Come, see Your beloved! May that Lord r Caitanya Mahprabhu rise within my heart and thus make me mad also. CC Antya 16.80-87 meditation Three : Just as rmat Rdhr inquired from Her personal friend Vikh, r Caitanya Mahprabhu, reciting that very verse, began speaking like a madman. My dear friend, where is Ka, who is like the moon rising from the ocean of Mahrja Nandas dynasty? Where is Ka, His head decorated with a peacock feather? Where is He? Where is Ka, whose flute produces such a deep sound? Oh, where is Ka, whose bodily luster is like the luster of the blue indranla jewel? Where is Ka, who is so expert in rsa dancing? Oh, where is He, who can save My life? Kindly tell Me where to find Ka, the treasure of My life and

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best of My friends. Feeling separation from Him, I hereby condemn Providence, the shaper of My destiny. The family of Mahrja Nanda is just like an ocean of milk, wherein Lord Ka has arisen like the full moon to illuminate the entire universe. The eyes of the residents of Vraja are like cakora birds that continuously drink the nectar of His bodily luster and thus live peacefully. My dear friend, where is Ka? Kindly let Me see Him. My heart breaks at not seeing His face even for a moment. Kindly show Him to Me immediately; otherwise I cannot live. The women of Vndvana are just like lilies growing hot in the sun of lusty desires. But moonlike Ka makes them all jubilant by bestowing upon them the nectar of His hands. O My dear friend, where is My moon now? Save My life by showing Him to Me! My dear friend, where is that beautiful helmet with a peacock feather upon it like a rainbow upon a new cloud? Where are those yellow garments, shining like lightning? And where is that necklace of pearls that resemble flocks of ducks flying in the sky? The blackish body of Ka triumphs over the new blackish rain cloud. If a persons eyes even once capture that beautiful body of Ka, it remains always prominent within his heart. Kas body resembles the sap of the mango tree, for when it enters the minds of women, it will not come out, despite great endeavor. Thus Kas extraordinary body is like a thorn of the sey berry tree. Kas bodily luster shines like the indranla gem and surpasses the luster of the tamla tree. The luster of His body drives the entire world mad because Providence has made it transparent by refining the essence of the mellow of conjugal love and mixing it with moonshine. The deep vibration of Kas flute surpasses the thundering of new clouds and attracts the aural reception of the entire world. Thus the inhabitants of Vndvana rise and pursue that sound, drinking the showering nectar of Kas bodily luster like thirsty ctaka birds. Ka is the reservoir of art and culture, and He is the panacea that saves My life. O My dear friend, since I live without Him, who is the best among My friends, I condemn the duration of My life. I think that Providence has cheated Me in many ways. Why does Providence continue the life of one who does not wish to live? This thought aroused anger and lamentation in r Caitanya Mahprabhu, who then recited a verse from rmad-Bhgavatam that chastises Providence and makes an accusation against Ka. O Providence, you have no mercy! You bring embodied souls together through friendship and affection, but before their desires are fulfilled, you separate them. Your activities are like the foolish pranks of children.

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Providence, you do not know the purport of loving affairs, and therefore you baffle all Our endeavors. This is very childish of you. If We could catch you, We would give you such a lesson that you would never again make such arrangements. Oh, cruel Providence! You are very unkind, for you bring together in love people who are rarely in touch with each other. Then, after you have made Them meet but before They are fulfilled, you again spread Them far apart. O Providence, you are so unkind! You reveal the beautiful face of Ka and make the mind and eyes greedy, but after they have drunk that nectar for only a moment, you whisk Ka away to another place. This is a great sin because you thus take away what you have given as charity. O misbehaved Providence! If you reply to Us, Akrra is actually at fault; why are You angry with me? then I say to you, Providence, you have taken the form of Akrra and have stolen Ka away. No one else would behave like this. But this is the fault of My own destiny. Why should I needlessly accuse you? There is no intimate relationship between you and Me. Ka, however, is My life and soul. It is We who live together, and it is He who has become so cruel. He for whom I have left everything is personally killing Me with His own hands. Ka has no fear of killing women. Indeed, I am dying for Him, but He doesnt even turn back to look at Me. Within a moment, He has broken off Our loving affairs. Yet why should I be angry with Ka? It is the fault of My own misfortune. The fruit of My sinful activities has ripened, and therefore Ka, who has always been dependent on My love, is now indifferent. This means that My misfortune is very strong. In this way, r Caitanya Mahprabhu lamented in the mood of separation, Alas, alas! O Ka, where have You gone? Feeling in His heart the ecstatic emotions of the gops, r Caitanya Mahprabhu agonized in their words, saying, O Govinda! O Dmodara! O Mdhava! CC Antya 19.34-53

18. Where Shall i Go to Find Ka?

O My dear friends, how shall I find Ka? What shall I do? Where shall I go? Where can I meet Him? Because I cannot find Ka, My life is leaving Me. Suddenly, r Caitanya Mahprabhu became calm and considered His state of mind. He remembered the words of Pigal, and this aroused an ecstasy that moved Him to speak. Thus He explained the meaning of the verse. r Caitanya Mahprabhu said, If I give up hope of meeting Ka, I shall then be happy. Therefore, let us stop this most inglorious discussion of Ka. It would be better for us to talk of glorious topics and forget Him. While speaking in this way, rmat Rdhr suddenly remembered Ka.

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Indeed, He appeared within Her heart. Greatly astonished, She told Her friends, The person I want to forget is lying in My heart. rmat Rdhrs ecstasy also made Her think of Ka as Cupid, and this understanding frightened Her. She said, This Cupid, who has conquered the whole world and entered My heart, is My greatest enemy, for He does not allow Me to forget Him. Then great eagerness conquered all the other soldiers of ecstasy, and an uncontrollable desire arose in the kingdom of rmat Rdhrs mind. Greatly unhappy, She then chastised Her own mind. If I do not think of Ka, My impoverished mind will die within a moment like a fish out of water. But when I see Kas sweetly smiling face, My mind and eyes are so pleased that My desire for Him redoubles. Alas! Where is Ka, the treasure of My life? Where is the lotus-eyed one? Alas! Where is the divine ocean of all transcendental qualities? Alas! Where is the beautiful blackish youth dressed in yellow garments? Alas! Where is the hero of the rsa dance? Where shall I go? Where can I find You? Please tell Me. I shall go there. Speaking in this way, r Caitanya Mahprabhu began running. But Svarpa Dmodara Gosvm stood up, caught Him and took Him on his lap. Then Svarpa Dmodara brought Him back to His place and made Him sit down. Suddenly r Caitanya Mahprabhu returned to external consciousness and said to Svarpa Dmodara Gosvm, My dear Svarpa, please sing some sweet songs. The Lords ears were satisfied when He heard Svarpa Dmodara sing songs from the Gta-govinda and those by the poet Vidypati. CC Antya 17.53-62

19. my Life is useless

r Caitanya Mahprabhu used to express His mind in this way: Where is the Lord of My life, who is playing His flute? What shall I do now? Where should I go to find the son of Mahrja Nanda? To whom should I speak? Who can understand My disappointment? Without the son of Nanda Mahrja, My heart is broken. In this way, Lord r Caitanya Mahprabhu lamented in a great ocean of sadness, and thus He opened the doors of His unhappiness. Forced by the waves of ecstasy, His mind wandered over transcendental mellows, and He recited another verse [as follows]. My dear friends, unless I serve the transcendental form, qualities and pastimes of r Ka, all My days and all My senses will become entirely useless. Now I am uselessly bearing the burden of My senses, which are like stone blocks and dried

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wood. I do not know how long I will be able to continue without shame. Of what use are the eyes of one who does not see the face of Ka, which resembles the moon and is the birthplace of all beauty and the reservoir of the nectarean songs of His flute? Oh, let a thunderbolt strike his head! Why does he keep such eyes? My dear friends, please hear Me. I have lost all providential strength. Without Ka, My body, consciousness and mind, as well as all My senses, are useless. Topics about Ka are like waves of nectar. If such nectar does not enter ones ear, the ear is no better than the hole of a damaged conchshell. Such an ear is created for no purpose. The nectar from the lips of Lord Ka and His transcendental qualities and characteristics surpass the taste of the essence of all nectar, and there is no fault in tasting such nectar. If one does not taste it, he should die immediately after birth, and his tongue is to be considered no better than the tongue of a frog. Ones nostrils are no better than the bellows of a blacksmith if one has not smelled the fragrance of Kas body, which is like the aroma of musk combined with that of the bluish lotus flower. Indeed, such combinations are actually defeated by the aroma of Kas body. The palms of Kas hands and the soles of His feet are so cool and pleasant that they can be compared only to the light of millions of moons. One who has touched such hands and feet has indeed tasted the effects of touchstone. If one has not touched them, his life is spoiled, and his body is like iron. Lamenting in this way, r Caitanya Mahprabhu opened the doors of grief within His heart. Morose, humble and disappointed, He recited a verse again and again with a despondent heart. CC madhya 2.15-16, 27-35

20. my dear Reader

The sky is unlimited, but many birds fly higher and higher according to their own abilities. The pastimes of r Caitanya Mahprabhu are like the unlimited sky. How, then, can an ordinary living being describe them all? I have tried to describe them as far as my intelligence allows, as if trying to touch a drop in the midst of a great ocean. CC Antya 20.79-81 Ecstatic love for Ka is wonderfully deep. By personally tasting the glorious sweetness of that love, r Caitanya Mahprabhu showed us its extreme limit.

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r Caitanya Mahprabhu is wonderfully merciful and wonderfully magnanimous. We have heard of no one else within this world so merciful and charitable. O people of the world, worship the lotus feet of r Caitanya Mahprabhu in all respects. Only in this way will you achieve the nectarean treasure of ecstatic love for Ka. CC Antya 17.67-69 My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest. CC Antya 20.149

Completed on r Nitynanda-Rmas Appearance Day, 5th February, 2012, in r Vndvana Dhma. O TAT SAT

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